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%  ALUMNI  LIBRARY,  | 

f    THEOLOGICAL  SEMINARY,    | 


PRINCETON,  N.  J. 


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YOUNG  MINISTER'S  COMPANION: 


II  rid  () 


1,>,. 


A  COLLECriON  OF  VALUABLE  AND  SCARCE  TREATISES 


THE  PASTORAL  OFFICE, 


COMPRISING 


mason's  student  and  pastor, 
Burnet's  pastoral  care, 
jiacgill's  considerations,  &c. 
Baxter's  reformed  pastor. 

JENNINGS,  OF  preaching  CHRIST,  j 


JENNINGS,  OP  PARTICULAR  AND 
EXPERIMENTAL    PREACHING. 

WATTS'S  rules  of  MINISTERIAL 
CONDUCT,    AND 

DODDRIDGE  ON  THE  EVIL  OF  NEO, 
LECTINC  SOULS. 


boston: 
PRINTED  AND  SOLD  BY  SAMUEL  T.  ARMSTRONG, 

at  his  Theological  Bookstore,  No.  50,  Coinhill. 

1813. 


DISTRICT   OF  MASSACHUSETTS,  TO  WIT. 

BE  it  remembered,  that  on  the  e'evemh  day  of  January,  \.  D  1813,  ami 
in  the  t)iirty  seventh  year  of  ihe  Iiuleptnflence  of  '.he  United  -lates  of 
America,  Samuel  T.'  Armstro  nc,  of  the  said  district,  has  deposited 
in  this  office  the  title  of  a  book,  ihe  right  whereof  he  claims  as  proprie- 
tor, in  the  words  following-,  to  wit: 

'*The  Young' MinLSver's  Companion;  or  a  Collection  of  Valuable  and 
scarce  treatises  on  tlie  Pastoral  Office,  comprising  Mison's  Student  and 
Pastor.  Burnet's  Pastoral  Care.  Macg  U's  Considerations,  &c.  Bax- 
ter's Reformed  Pastor.  Jennings,  of  Preaching  Christ.  Jennmgs  of 
Particular  and  Experimental  Preaching.  VVatts's  Rules  of  Ministerial 
Conduct,  and  Doddridge  on  the  E\il  of  Neglecting  Souls." 

In  conformity  to  the  act  of  the  Congress  of  the  United  States,  intitled, 
"An  act  for  the  encoiirageinent  of  learning,  b\  securing  the  copies  of 
maps,  charts,  and  books,  to  ihe  authors  and  proprietors  of  such  copies, 
during  ti;e  times  therein  mentioned;"  and  also  to  an  act,  intitled.  ''An 
act  supplementary  to  an  act  intitled,  An  act  for  the  encouragement  of 
learning  by  securing  the  copies  of  maps,  charts  and  books,  to  the  amliors 
a«d  prr^priclorsof  such  copies,  during  the  times  (herein  mentioned;  and 
extending  «he  be  ni  his  thereof  to  the  arts  of  designing,  engravnig,  and. 
etching  historical  and  other  prints."  WM    S.SHAW, 

Clerk  of  the  District  ot  Massachusetts. 


EDITOR'S  PREFACE. 

NOTHING  can  be  conceived  to  be  more  important  to  tlie  inter- 
ests of  religion,  than  that  its  ministers  well  understanri  ii>e  na- 
ture, and  faithfully  execute  the  duties  of  their  sacred  ofiicc.  If 
ministers  forget  their  obligations  to  Christ,  and  the  value  of  the 
church,  which  he  purchased  with  his  own  blood,  and  are,  by 
other  cares  and  pursuits,  turned  aside  from  their  proper  work 
as  ministers;  we  are  to  expect  that  religion  will  decline,  errors 
and  infidelity  gain  ground,  the  church  be  laid  desolate,  and  the 
name  of  the  REDEEMER  be  openly  blasphemed.  The  gospel 
ministry  is  instituted  for  the  purpose  of  turning  sinners  from 
darkness  to  light,  building  up  the  kingdom  of  holiness,  and 
spreading  over  the  world  the  blessings  of  the  gospel.  This 
volume  is  calculated  to  affo-d  to  ministers,  particularly  to  young 
ministers,  direction  and  excitement  in  the  discharge  of  their 
holy  functions.  It  comprises  a  number  of  small  detached,  and 
scarce  volumes,  of  known  merit,  most  of  them  long  celebrated 
and  extensively  useful,  and  few  of  them  to  be  obtained  in 
American  Bookstores. 

By  collecting  and  publishing  these  scattered  and  scarce  piec- 
es, in  one  volume,  half  their  present  prices  is  saved  to  the  pur- 
chaser, beside  having,  in  a  convenient  form  for  use,  what  he 
.could  not  elsewhere  procure. 

The  Authors  of  the  several  Works,  which  compose  tliis 
volume,  are  too  respectable,  and  most  of  them  too  well  known, 
to  stand  in  need  of  any  recommendation. 

Thc^rst  in  order,  Mason's  Student  avd  Pa.flor,  is,  in  its 
manner  more  didactic  and  less  animated,  than  the  rest;  but  re- 
plete with  good  sense,  and  useful  hints  to  young  ministers, 

BiSHOi>  Burnet's  Discourse  of  the  Pastoral  Cake,  the 
second  in  this  Collection,  is  deservedly  of  high  reputation  in  the 
Christian  church.  This  Discourse  has  passed  through  many 
editions  in  England;  but  has  not,  to  our  knowledge  been,  re- 
printed in  this  country.  The  chapters  comprised  in  this  work,* 
are  full  of  sound  observation,  and  contain  much  useful  matter, 

•  A  fQW  chapters  of  local  application  are  omitted. 


4-  Editm^'s  Preface. 

judiciousl/  arranged,  and  compressed  into  a  small  compass,  not 
to  be  found  together  in  any  other  work. 

Macgill's  Considerations  for  Young  Clehgymen, -which 
occupies  the  t/iird  place  in  the  volume,  is  a  work  just  published 
in  Great  Britian,  and  with  which,  of  course,  the  American  pub- 
lic is  wholly  unacquainted.  It  is  therefore  deemed  proper  to 
quote  the  recommendation  given  of  it  in  the  Christian  Observer. 

"We  arc  strongly  impressed,"  say  the  Reviewers  in  tliat  ex- 
cellent work,  "with  the  importance  of  the  considerations  here 
addressed  to  c'-^vgymen;  and  being  desirous  that  all  who  bear 
that  sacred  character  may  share  the  benefit,  which  no  one,  wh» 
has  a  wish  to  improve,  can  fail  to  derive  from  an  attentive  pe- 
rusal of  this  volume,  we  hasten  to  recommend  it  to  their  notice. 
The  subjects  of  which  it  treats,  are  some  of  the  moral  dangers 
to  which  ministers  are  exposed  from  the  peculiarities  of  their 
situation  and  circumstances.  Those  dangers  he  considers  un- 
der the  different  heads  of  temptations  to  Pride,  to  Vanity,  to 
Worldly  Policy,  to  an  Uncharitable  and  Party  Spirit,  to  a  Love 
of  Company,  to  Indolence,  and  to  Spiritual  Indifference  Dr. 
Macgill  shows  himself  to  have  been  an  accurate  observer  of  the 
human  character,  and  to  have  made  himself  well  acquainted 
with  the  springs  which  usually  actuate  human  conduct.  He 
ajjpears  to  have  deeply  studied  the  Bible,  the  world  around 
him,  and  his  own  heart.  He  is  well  qualified  therefore,  for  the 
office  he  has  undertaken;  and  we  trust  that  his  monitions  will 
be  as  effir.acious,  as  they  are  appropriate."  At  the  close  they 
say,  "The  whole  work  is  composed  in  an  excellent  spirit;  and 
we  cannot  conclude  our  Review  of  it  without  again  expressing 
our  strong  wish,  that  it  may  be  read  by  every  clergyman  in  the 
kingdom." 

Baxter's  Reformed  Pastor,  which  is  the  fourt/iy  dis- 
course, is  too  well  known,  and  too  excellent  to  need  any 
recommendation.  No  serious  minister  can  read  it  without 
being  humbled  for  his  deficienccs,  and  stimulated  to  diligence 
and  prayer. 

Thc./?/V/i,  discourse  in  this  Collection,  Oy  Preaching  Christ, 
and  the  sixth  Of  Particular  and  Exjicrimental  Preaching,  are 
the  productions  of  the  Rev.  John  Jennings,  the  tutor  of  the 
celebrated  Dr.  Doddridge.  Of  these  Discourses,  Dr.  Watts 
says-t-'«In  my  opinion,  they  are  founded  upon  the  general 
principles  of  Christianity,  and  therefore  invite  the  perusal  of 
all,  being  written   without   the  narrow   spirit  of  a  party."     "I 


EdUor^s  Preface.  5 

know  of  no  discourses  of  more  eminent  necessity,  glory,  and 
usefulness,  than  these  two;  I  mean  the  evangelical  tvr?i  of 
thought,  that  should  run  through  our  ministry,  and  the  experi- 
mental Hvay  of  discourse  on  practical  subjects." 

The  seventh  and  eighth  discourses  in  this  volume,  the  one  by 
Di-.  Watts,  on  Rules  of  Ministerial  Conduct,  the  other,  by  Dr. 
Doddridge,  on  the  Evil  of  .Yeglecting  Souls,  are  equal  to  any 
thing  on  these  subjects  in  point  of  seriousness  and  piety,  and  in. 
the  views  which  they  give  of  pastoral  duty. 

It  was  intended,  as  mentioned  in  the  proposals,  to  have  closed 
this  volume  with  Masillon's  Charges.  But  from  a  miscalcu- 
lation, it  was  found,  that  the  pieces  inserted  more  than  filled 
the  pages  promised  to  subscribers.  The  Editor  has,  however, 
added  the  two  excellent  discourses  of  Jennings,  which  wei-e 
not  promised  and  given  120  pages  more  than  was  stipulated  in 
the  proposals.  The  insertion  of  Masillon's  charges  in  this  col- 
lection, was  the  less  necessary,  as  a  very  good  edition  of  them 
has  been  lately  published  in  New  York. 

That  such  a  work  as  this  is  needed  at  the  present  day,  will 
be  acknowledged  by  all  the  Ministers  of  Christ,  especially  by 
those,  who  most  solemnly  feel  the  obligations  of  their  sacred 
ealling. 

In  forming  the  plan,  and  in  making  the  selection  for  it,  the 
Editor  has  availed  himself  of  the  best  advice  and  assistance. 
He  is  fuily  persuaded  that  the  publication,  which  he  now  offers 
to  the  religious  community,  and  which  he  earnestly  commends 
to  the  blessing  of  God,  will  be  sought  by  the  pious,  as  an  ines- 
timable treasure;  and  will  contribute  greatly  to  the  usefulness 
«f  ministers,  and  the  prosperity  of  the  Kingdom  of  Christ. 

The  Editor  will  only  add,  that  private  emolument  formed  no 
part  of  his  plan  in  publishing  this  work.  The  profits  arising 
from  the  sales,  of  this  and  future  editions,  (should  any  remain 
after  the  bookseller  shall  have  been  reasonably  compensated,) 
«.re  sacredly  devoted  to  the  education  of  indigent,  ingenious, 
and  pious  young  men  for  the  ministry. 

January  5th,  1813, 


SAMUEL  T.  ARMSTRONG, 

No  50,  Cornhill,  Boston, 
Has  always  on  hand  a  {general  assortment  of  Books,  particularly 
suitHblc  for  Clergymen,   and    Students   in  Divinity,  which  will 
be  sold  at  the    lowest  prices.     Printing  in  all  its  variety,  done 
at  short  notice.  •'' 


CONTENTS  AND  TNK^. 


MASON'S  STUDENT  AND  PASTOR        -        -      page  9 

Of  the  right  distribution  and  manaj^ement  of  our  time  ib. 

The  way  to  read  Authors  to  advantage                      -         -  14 

How  to  study  to  advantage        -         -         -         .         .  jg 

How  to  improve  our  thoughts  when  alone             -         -  27 

Of  composing  sermons               -----  30 

General  Rues  relating  to  preaching             .         _         .  33 

Duties  immediately  to  precede  the  work  of  the  pulpit  46 

Of  pulpit  Elocution              ----._  49 

9^'  P''^y<^''                  55 

The  Administration  of  the  Sacraments         -         -         .  66 

Of  visting  the  sick 73 

The  rninister's  conduct  towards  his  people           -           -  80 
The  difficulties  of  the  ministerial  office,  and  the  proper 

support  under  them               -         -  97 

BISHOP  BURNET'S  DISCOURSE  OF  THE  PASTOR- 
AL CARE            ...  joo 

Of  the  dignity  of  sacred  employments,  and  the  desig- 
nations given  of  them  in  Scripture             -           -         -  ib. 
Scripture  rules  for  those  who  minister  in  holy  things; 

of  the  corruptions  which  the  Scripture  exhibits           -  109 

Illustrations  of  these  things  from  the  N.  Testament  117 

The  sense  of  the  primitive  Church  in  this  matter            -  133 
Canons  of  the  Church  relating  to  the  duties  and  labors 

of  the  Clergy                   -         -             .         .         .         .  j^, 

The  due  preparation  for  tlie  ministry                 -         .  163 

Oi  the  functions  and'labors  of  Clergymen               -         -  135 

Concerning  Preaching             --'-_.  203 

Conclusion                     ----.,.  225 

/ 
MACGILL'S  CONSIDERATIONS  ADDRESSED  TO 

AYOUNGCLERGYiMAN             .  233 

Of  Pride              c^g^ 

<^l'^''«"'ty                "  25  3 

OtVVoridly  Policy                  .           -          -          -          -          -  279 

On  an  uncharitable  and  party  spirit         -         -         -  311 

On  the  love  of  Company                 -         .         ,         .         .  252 

On  Indolence          - *    _  573 

On  Spiritual  Indifference 398 


Contents  and  Index. 


BAXTER'S  REFORMED  PASTOR       -        -        page  425 

The  duty  of  ministers  in  regard  to  themselves  -  426 

The  case  of  unconverted  ministers  -       •-  428 

Qualifications  and  duties  of  ministers  -  -  433 

Ihe  duty  of  ministers  in  respect  to  their  people  445 
A  minister's    stated    public  vork,  Preaching,  Prayer, 

and  Administration  of  Sacraments         -         -         -  447 

Of  persona!  inspection  and  private  instruction  -  453 

Particular  cases,  and  characters,  to  be  regarded  both 

in  preaching,  and  private  discourse         -  -         -  46S 

Catechising,  and  directions  in  refei-ence  to  it  -  472 

Arguments  for  personal  instruction,   particularly  by 

catechising  -  -  ,  .  .  43 1 
Of  Church  discipline  .--.--  507 
Motives  to  Pastoral  fidelity  ...  -  522 
Objections  answered  --.--.  530 
Miscellaneous  directions  relating  to  the  whole  minis- 
terial work  -  -  -  -  -  546 
Conclusion  and  application  of  the  whole  -  -  583 
Hints  of  advice  to  Students  and  Tutors             -         -  593 

"^JENNINGS,  OF  PREACHING  CHRIST        -        -  60? 

JENNINGS,  OF  PARTICULAR  AND  EXPERLMEN- 

TAi^  PREACHING 626 

\yATTS'S  RULES  OF  MINISTERIAL  CONDUCT  642 

'DODDRIDGE  ON  THE  EVIL  OF  NEGLECTING 

SOULS  .         .        -  691 


THE 


YOUNG  MINISTER'S  COMPANION. 

MASON'S  STUDENT  AND  PASTOR. 
PART    I. 

He  that  devotes  himself  to  the  work  of  the  sacred 
ministry,  should  be  continually  intent  on  two  things, 
viz.  the  improvement  of  his  own  mind,  and  the  mind 
of  others,  in  the  most  important  and  useful  knowledge. 

This  comprehends  the  whole  office  of  a  student  and 
pastor. 

The  business  of  a  student  is,  to  be  so  empbyed,  as 
to  be  continually  making  some  valuable  accessions  to 
his  own  intellectual  furniture.  To  which  five  things 
are  necessary,  1.  A  proper  distribution  and  manage- 
ment of  his  time.  2.  A  right  method  of  reading  to 
advantage.  3.  The  order  and  regulation  of  his  stud- 
ies. 4.  The  proper  way  of  collecting  and  pieserving 
useful  sentiments  fiom  books  and  conversation.  Last- 
ly, The  improvement  of  his  thoughts  when  alone. 

CHAPTER  I. 

OF  THE  RIGHT  DISTIllBUTION  AND  MANAGEMENT  OF  OUR  TIME. 

A  STUDENT  should  be  as  frugal  of  his  time,  as  a 
miser  is  of  his  money;  should  save  it  with  as  much 
care,  and  spend  it  with  as  much  caution:  "To  be  care- 
ful how  we  manage  and  employ  our  time  is  one  of 
the  first  precepts  that  is  taught  in  the  scliool  of  wis- 
dom, and  one  of  the  last  that  is  learnt.  And  it  is  a 
prodigious  thing  to  consider  that  althougii,  amongst  all 
/4 


'10  The  Student  and  Pastor. 

the  talents  which  are  committed  to  our  stewardship, 
time,  upon  several  accounts,  is  the  most  precious,  yet, 
there  is  not  any  one  of  which  the  generality  of  men 
are  more  profuse  and  regardless.  Nay,  it  is  obvious 
to  observe,  that  even  those  persons  who  are  frugal  and 
thrifty  in  every  thing  else,  are  yet  extremely  prodigal 
of  their  best  revenue,  time;  of  which  alone  {as  Seneca 
nobly  observed,)  it  is  a  virtue  to  be  covetous.^^*  And 
it  is  amazing  to  think  how  much  time  may  be  gained 
by  proper  economy:!  and  how  much  good  literature 
may  be  acquired,  if  that  gain  be  rightly  applied.  To 
this  purpose  let  the  following  rules  be  observed. 

1.  Take  particular  notice  of  those  thing's  which  are 
mos'c  apt  to  rob  you  of  your  time.  Upon  such  an  in- 
quest, you  will  probably  detect  the  following  thieves.t 

1.  The  bed.  Never  allow  yourself  more  than  six  -f 
hours  sleep  at  most.  Physicians  all  tell  you  that  na- 
ture demands  no  more,  for  the  proper  recruits  of  health 
and  spirits.  All  beyond  this  is  luxury;  no  less  preju- 
dicial to  the  animal  constitution  than  intemperate 
meals;  and  no  less  hurtful  to  the  powers  of  the  mind, 
than  to  those  of  the  body.  It  insensibly  weakens  and 
relaxes  both. 

2.  Ceremonious  and  formal  visits.  They  may 
sometimes  be  necessary;  but  if  they  cannot  be  improv- 
ed to  some  useful  purpose,  the  shorter  they  are  the 
better.  Much  of  this  time  is  spent  to  no  purpose,  and 
it  is  to  be  feared  not  a  little  of  it  to  bad  purpose. 

.3.  Indolence  is  another  thief  of  time.  Indulging  to 
a  slow,  h<?avy,  unactive  disposition;  delaying,  or  de- 
feriing  necessary  business  to   a  future  time,  which 

•  Norris's  Miscel.p.  lis. 

•j-  Ad  siimn-.:i  pervcniet  nemo,  nisi  tempore,  quo  uiliil  esse  Uig;icms 
c(;ii.stut,  prucknur  utatiir.     Kinpcl,  clc  Kut.  Sun),  p.  100. 

t  O  furcs,  O  liitronc^,  O  l\  raiinos  crudclissiinos  q^uurum  consilio  mihi 
(iiKi'iam  peril',  lloru!    Id.  p,  K'4. 


The  Student  and  Pastor.  II 

ought  to  be  set  about  immediately;  idle  musing,  or 
indulging  to  vain,  chimerical  imaginations.  This  is 
very  natural  to  some,  and  as  unnatural  to  others;  and 
commonly  leads  to  another,  and  greater  waste  of  time, 
viz. 

4.  Sloth  and  idleness.  No  man  takes  more  pains 
than  the  slothful  man.  Indolence  and  ease  are  the 
rust  of  the  mind.  No  habit  grows  faster  by  indul- 
gence, exposes  to  more  temptations,  or  renders  a  man 
more  uneasy  to  himself,  or  more  useless  to  others.* 

5.  Reading  useless  books.  And  those  books  may 
be  called  useless  to  you,  which  you  either  do  not  un- 
derstand; or  if  you  do,  afford  neither  solid  improve- 
ment, nor  suitable  entertainment.  And  especially 
pernicious  books,  or  such  as  tend  to  give  the  mind  a 
wrong  turn,  or  bad  tincture. 

6.  Much  time  is  often  lost  by  a  wrong  method  of 
studying,  and  especially  by  applying  to  those  branches 
of  learning  which  have  no  connexion  with  the  great 
end  you  propose.  Why  should  a  divine  affect  the 
civilian?  or  div'e  into  the  depths  of  politics?  or  be  an> 
bitious  to  excel  in  the  abstrusest  parts  of  mathematical 
science?  He  has  spent  much  time  and  labor  in  these 
disquisitions,  and  at  last  gained  his  point.  But,  after 
all  his  expense,  what  is  he  the  better  preapher,  or  the 
better  man?  In  every  undertaking  (especially  when 
we  enter  upon  a  new  course  of  study)  we  should  re- 
member the  Cid  Bono;  and  ask  ourselves,  how  far 
this  is  like  to  improve  our  usefulness,  or  add  to  our 
reputation,  under  that  character  we  are  about  to  sus- 
tain, and  wherein  we  aim  at  some  degree  of  distinc- 
tion? 

•  QjiaeJaiTi  tcmpova  cviplunttir  Csc.  negotiis)  nobis,  qiisdam  siiixliiciiii- 
tur  famicis,  )  qurcdam  cffluunt  ("mertin.-J  turpissima  tamen  est  jacUiru 
(jua;  per  negiigciiliam  veiiit.     Sen.  Ep.  1. 


12  The  Student  and  Pastor. 

Lastly,  Much  time  is  lost  by  an  unnatural  bent  of 
the  mind  to  a  study  to  which  it  is  not  disposed;  or  by 
which  the  faculties  are  already  fatigued,  it  will  find 
great  relief  by  a  change  of  employment.  A  man  that 
rides  post  to  save  time  would  not  choose  to  be  always 
spuriing  a  jaded  h(  rse,  but  will  rather  change  him  for 
a  fresh  one,  whereby  he  makes  a  speedier  progress,  with 
more  ease  to  himself.  Nil  invifa  Minerva.  The  ac- 
tivity oftiie  mind  is  so  great,  tluit  it  often  finds  more 
relief  and  refit  si iment  by  turning  to  a  new  track  of 
think-ng,  different  from  that  it  was  tired  in,  than  it 
does  from  a  t  )tal  relaxation  of  thought  in  mere  bodily 
exercise;  wiwch  slicvvs  tiiat  it  is  not  labor  that  tires  it, 
so  much  as  a  dull  unitormity  of  employment;  since  it 
is  more  refreshed  by  variety  than  rest.* 

2.  Let  your  most  precious  time  (viz.  that  wherein 
the  thoughts  are  most  composed  and  tree)  be  sacred  to 
the  most  serious  and  important  studies.  Gi\c  the 
morning  to  composition;  or  the  reading  some  valuable 
author  of  antiquity  with  whom  it  is  worth  your  while 
to  be  well  acquainted.  The  afternoon  will  sutlice  for 
history,  chronology,  politics,  news,  travels,  geography, 
and  the  common  run  of  pamphlets:  and  let  books  of 
entertainment  amuse  a  dull  hour,  when  you  are  fit  for 
nothing  else.  To  apply  your  eariy  time,  or  fresh 
thoughts  to  these,  is  like  drinking  wine  in  a  morning: 
and  giving  too  much  of  our  tmie  and  thoughts  to 
them,  is  like  drinking  the  same  intoxicating  liquor  to 
excess,  and  will  have  the  same  effect  on  the  piind,  as 
that  has  on  the  body. 

3.  Uemcmbcr  to  be  always  beforehand  with  your 
business,  Post  est  occasio  calva.  Whatever  mubt  be 
done,  and  ma}'  be  done  now  as  v^  ell  as  hereafter,  for 

•  T'ost  T.crtinne  si'ti  stylo  cU.ri.-ssu.s  n'lliil  nilor  repiignanti-  natura:  srd 
cx'^rriui  K>i''"i  aliud  tjvixiO,  41^0  litdiuin  vanclas  niiiiuat.  Kin.  de  Kat^ 
hUid.  J).  HO. 


The  Student  and  Pastor.  13 

that  very  reason  had  better  be  done  now.  Tliis  is  a 
prudent  maxim  in  life,  applicable  to  a  thousand  cases; 
and  of  no  less  advantage  to  a  student,  than  a  trades- 
man. Defer  nothing  to  the  very  last,  lest  some  inter- 
vening accident  should  prevent  the  execution  of  an 
important  purpose;  or  put  you  into  a  hurry  in  the 
prosecution  of  it.  And  what  is  done  with  precipitance 
and  haste  seldom  succeeds  so  well,  or  is  executed  with 
that  accuracy  and  discretion,  as  what  is  the  effect  of 
more  mature  and  deliberate  thought.  A  traveller  that 
must  reach  his  home  in  a  given  time,  would  not  be 
thought  discreet,  if  by  loitering  at  the  beginning  of  his 
journey,  he  is  forced  to  run  himself  out  of  breath  at 
the  end. 

4.  That  time  is  not  lost,  but  improved,  which  is 
spent  in  those  exercises  which  are  necessary  to  invig- 
orate and  strengthen  the  faculties  for  harder  work;  or 
to  preserve  a  good  state  of  health  and  spirits;  as  eat- 
ing, drinking,  sleeping,  physic,  bodily  exercise,  recrea- 
tions, and  the  like.  Because  through  a  neglect  of 
these,  a  student  may  contract  a  bad  habit  of  body,  or 
mind;  or  so  far  impair  his  constitution  as  to  render 
him  a  long  time  unlit  for  useful  service.  But  (Est 
modus  in  rebus,  &c.)  an  excess  of  these  things  defeats 
their  end,  and  is  as  prejudicial  to  health,  as  a  discreet 
and  moderate  use  of  them  is  conducive  to  it.* 

Lastly.  Enter  upon  nothing,  but  what  you  are  de- 
termined to  pursue  and  finish.  Much  time  is  often 
lost  by  vain  attempts,  and  leaving  useful  designs  im- 
perfect. For  as  he  who  begins  to  build  a  house,  but 
never  completes  it,  must  set  down  to  his  loss  (hegrcat- 

*  Such  diversions  as  his  (viz.  the  c1ercf\  man's)  health  or  t!ie  temper  of 
liis  mill  I,  may  render  proper  for  iiim,  ought  to  be  muuly,  decent,  and 
grave;  aisd  such  as  may  ntitlicr  possess  his  mind  or  time  too  much,  nor 
give  a  bad  character  of  him  lo  others.  His  cheerfuhicss  ouglit  to  be  frank, 
but  neither  excessive  nor  licentious.  His  friends  and  l\is  garden  ought  to  be 
his  chief  diversions, and  Ids  study  his  chief  employment.  P;isl.Care,ch.viii. 


14  '■  The  Student  and  Pastor. 

est  part  of  his  money  thus  expended:  so  a  student  who 
desists  from  a  work  (re  infecta)  wherein  he  has  taken 
much  pains^  is  chargeable  with  as  fruitless  an  expense 
of  his  time,  as  the  other  is  of  his  money. f 

CHAPTER  II. 

THE  -WAY  TO  nEAD  AUTHORS  TO  ADVANTAGE. 

A  STUDENT  should  be  as  careful  what  books  he 
reads,  as  what  company  he  keeps.  They  both  leave 
the  same  tincture  on  the  mind. 

1.  Do  not  read  indiscriminately;  nor  indulge  a  curi- 
osity of  perusing  every  new  book  that  comes  out;  nor 
desires  to  read  it  until  from  the  known  ability  of  the 
author,  or  the  information  of  some  judicious  friend, 
you  know  'tis  worth  your  reading.  The  curiosity  of 
Vanilius  to  be  personally  acquainted  with  men  and 
their  characters,  leads  him  into  all  company  when  he 
is  at  Bath;  and  when  he  hears  of  a  new  stranger  he  is 
uneasy  until  he  knows  him,  and  is  able  to  give  others 
a  description  of  his  person,  equipage,  and  family.  By 
this  turn  of  temper  Vanilius  lose?  much  time,  which 
would  be  more  agreeably  and  profitably  spent  in  the 
conversation  of  a  few  select  friends.  He  knows  men, 
but  not  human  nature^ — There  is  a  wide  difference 
I-  tween  a  man  of  reading,  and  a  man  of  learning. 
One  cannot  read  every  thing;  and  if  we  could,  we 
should  be  never  the  wiser.  The  bad  would  spoil  the 
good,  fjll  our  minds  \Vith  a  confused  medley  of  senti- 
ments, and  desires,  and  the  end  of  reading  would  be 
(juite  defeated  for  want  of  time  and  power  to  improve 
and  practice.     A  man  that  cats  of  cwQiy  !ish  at  table, 

•f  If  yovi  are  wi-itliif^  :i  book,  or  enpfiged  in  any  vork  which  requires 
iniicli  lime  and  piiins  to  execute,  lay  it  down  as  a  rule,  to  let  no  day  pass 
witliont  putt'ng-  a  hand  to  it.  J^tti'adies  sine  Hkciz,  will  carry  you  (like 
?  steady  uavcUcr)  a  vast  length  in  one  year. 


The  Student  and  Pastor.  15 

overloads  his  stomach,  is  sick,  and  digests  nothing.  He 
had  better  have  fasted.* 

2.  Lay  aside  the  fruitless  inclination  of  reading  a 
trifling  author  quite  through,  in  hopes  of  finding  some- 
thing better  at  the  end.  You  are  sure  of  finding  some- 
thing better  in  another  on  the  same  subject.  There- 
fore losejiot  a  certainty  for  the  sake  of  a  mere  possi- 
bility. Why  should  you  confine  yourself  to  listen  to 
the  impertinence  of  one  man,  when  by  only  turning 
your  back,  you  may  be  entertained  and  improved  by 
the  more  pleasing  and  instructive  conversation  of 
another? 

3.  Observe  the  characteristical  beauties  of  your 
author.  Every  good  writer  has  his  peculiar  felicity, 
his  distinguishing  excellence — Some  excel  in  style;  en- 
tertain us  with  easy,  natural  language;  or  with  an 
elegance  and  propriety  of  expression;  or  delight  us 
with  their  florid,  smooth,  and  well-turned  periods. 
Some  love  a  figurative,  diffuse,  and  flowing  style. 
Others  quite  a  plain,  rational,  discursive  one.  Each 
have  their  excellence.  But  the  most  elegant  is  that 
which  is  most  natural,  proper,  and  expressive;  it 
cannot  then  be  too  short  and  plain,  both  to  delight  and 
instruct;  the  two  great  ends  of  language.  A  style 
overloaded  with  studied  ornaments  grows  prolix;  and 
prolixity  always  weakens  or  obscures  the  sentiment  it 
would  express.  No  decorations  of  well-chosen  words, 
or  harmony  of  cadence  can  atone  for  this  fault.  Such 
a  style  is  like  a  lady  who,  in  adorning  her  person, 
spoils  a  good  shape  by  a  tawdry  dress,  and  a  fine  face 
by  paint  and  patches.  And  both  proceed  from  the 
same  affectation,  in  preferring  the  embellishments  of 
art  to  those  of  nature,  whose  charms  are  inflnitely 

•  Distrahit  aninum  libroriim  miiUitudo— Fasttdientis  stotr.aclii  multa. 
(Icgiislare,  qux  ubi  varla  sunt  8c  diveisa  iiuiuinant,  non  alunt.    Sen.  Ep.  1. 


16  The  Stmlent  and  Pastor. 

more  powerful  and  pleasing.  Others  excel  in  senti- 
ments. Those  sentiments  strike  us  with  most  pleas- 
ure, that  are  strong,  or  clear,  or  soft,  or  sublime,  pathetic, 
just,  or  uncommon.  Whatever  has  the  most  weight 
and  brevity  fmds  the  quickest  way  to  the  heart.  Others 
excel  in  method;  in  a  natural  disposition  of  the  subject, 
and  an  easy,  free,  familiar  way  of  communicating 
thoughts  to  the  understanding.  Nothing  is  very  strik- 
ing. You  approve  and  are  well  pleased  with  your 
author,  and  you  scarce  know  for  what.  This  resem- 
bles the  Je  ne  scay  quay,  tout  agreeable,  in  the  very 
humor,  turn,  and  air  ofsomepeople  we  converse  with. 
Others  are  very  happy  in  their  manner  and  way  of 
conveying  clear,  rational,  solid  arguments,  and  instruc- 
tions to  the  mind,  which  arrest  your  attention,  com- 
mand your  approbation,  and  force  your  assent  at  once. 
You  see  every  thing  in  broad  day,  in  a  fair,  and 
strong  and  proper  light.  A  perfect  writer  has  all 
these  excellences  of  style,  sentiment,  method,  and  man- 
ner united.  A  judicious  reader  will  observe  in  which 
of  them  his  author  most  excels. 

4.  From  all  your  authors  choose  one  or  two  for 
your  model,  by  which  to  form  your  style  and  senti- 
ments, and  let  them  be  your  Enchiridia,  your  pocket 
companions.  Consult  and  imitate  them  every  day, 
till  you  are  not  only  master  of  their  style  and  senti- 
ments, but  imbibe  their  spirit.  But  be  very  cautious 
botli  in  your  choice  and  imitation,  lest  with  their  ex- 
cellencies yon  adopt  their  faults,  to  which  an  excessive 
veneration  for  them  may  make  you  blind.* 

5.  If  your  author  have;  an  established  reputation; 
and  you  do  not  relish   him,  suspect  your   own  taste 

•Cerlis  ing-cniis  immorari  ct  inniUriii  oportet,  si  veiis  Hliquid  attrahei-e 
quotliii  iinimo  fidelitcr  ivdeui— proliaios  itaqiu:  seniPfr  lege,  et  siquando 
ad  uliob  divericrc  lil)ut;ril,  ad  prloi'cs  ivdi.     Sen.     Ibid. 


The  Student  and  Pastor.  17 

and  judgment.  Perhaps  something  has  biassed  your 
mind  against  him:  find  it  out  and  compaie  it  with 
those  beauties  which  chaim  his  other  i-eaders  more 
than  all  his  blemishes  offend  them.*  Or  p<  rhapsyou 
do  not  understand  him;  then  it  is  no  wonder  you  do 
not  admire  him.  If  your  judgment  be  good,  it  is  a 
sure  sign  your  author  is  so,  when  the  moi  e  you  read 
him  the  more  you  like  him  A  good  friend  and  a 
good  book  are  known  by  this;  they  giow  m  your  es- 
teem as  you  grow  in  acquaintance  with  them. 

When  you  meet  with  such  an  autlior  on  any 
subject,  stick  by  him,  make  yourself  master  of- bun. 
You  will  discover  new  beauties  in  him  every  time  you. 
read  him,  and  regret  not  that  you  are  unread  in  the 
common  rubbish.  Some  books  better  deserve  to  be 
read  through  ten  times  than  others  once.f 

6.  Before  you  sit  down  to  a  book  taste  it;  i.  e.  ex- 
amine the  title  page,  preface,  contents,  and  index;  then 
turn  to  the  place  where  some  important  article  is  dis- 
cussed: observe  the  writer's  diction,  argument,  meth- 
od, and  manner  of  treating  it.  And  if  after  two  or 
three  such  trials  you  find  he  is  obscure,  confused,  pe- 
dantic, shallow,  or  tiifling,  depend  upon  it  he  is  not 
worth  your  reading. 

Lastly.  If  the  book  be  your  own,  make  marks  vh 
the  margin  against  those  passages  where  the  sentiment 
is  well  conceived  or  expressed,  and  W.irth  your  re- 
membering or  retailing;  or  transfer  it  into  your  com- 
mon-place book,  under  the  head  your  author  is  tieat- 

• — ubi  pIma  nitcnt  in  carmine,  non  ei?o  paucls 
OHeiular  maculis,  quas  aut  incuria  fu'lil, 
Aut  humana  paruiii  ca\it  naiura. 

—Hon  fie  Art  Poet.  1.  3o9. 
t— decks  repetita  nlacebuiil.  Jiu-. 


18  The  Student  and  Pastor. 

ing  of;  or  at  least  a  reference  to  it  *  In  reading  an 
ancient  Latin  or  Greek  author,  it  will  be  a  help  to  the 
memory  to  transcribe  the  passages  that  struck  you 
most,  in  the  spare  leaves  at  the  beginning  or  end  of  the 
book,  in  English;  and,  by  thus  skimming  off  the  cream, 
you  will  have  it  always  ready  for  use.  If  you  meet 
with  a  happy  expiession  or  even  one  well  chosen 
word  on  any  subject,  which  you  may  have  occasion 
to  use,  (and  wish  it  might  occur  to  you  when  you 
are  at  a  loss  for  expressions)  mark  it,  and  make  it 
your  own  for  ever,  t  Thus  you  will  read  with  taste 
and  profit,  and  avoid  the  censure  which  falls  upon— 

A  bookish  blockhead,  ignorantly  read 
Wit'i  loads  of  learned  lumber  in  his  head. 


CHAPTER  III. 


HOW  TO  STUDY  TO  ADVANTAGE. 

HERE  we  must  consider  both  the  subjects  and  method. 

As  to  the  subjects  of  your  study. 

Consider  whut  will  make  you  most  eminent  and 
useful  in  your  profession:!  this  kind  of  study  is  to  be 
your  serious  business,  and  daily  and  diligently  prose* 

*Inter  legcndum  authorem  non  oscitanter  observabis,  si  quodincidat  In» 
signe  \erbum,  si  quod  argunientum,  aut  invcnium  acute,  aut  tortum 
a])te,  SI  qua  senlenlia  digna  quK  niemoria:  commendetur:  isque  locus  erit 
apla  noUila  quaiji.im  insigniendns.     Erasm.  de   Rat.  Stud. 

f  (^lunu)  ))luiis  t'eceris  exiguuni  proventum,  tanto  ad  altiora  doctrinx 
vestigia  cs  cvasurus.  Q^ii  vilissimos  quosque  nummos  admirantur,  inlu- 
enter  crebro,  et  servant  accurate,  ad  summas  sa:penuniero  divitias  per- 
veniiint;  pari  modo.  si  quis  aptarit  siidorum  nietam  bene  scribere,  discat 
mirari  bene  scripta,  discat  gaudere,  si  vel  nomina  duo  conjunxerii  venus- 
le.     Kin  de  Rat.  Siud.  p.   111. 

i  Qiiisquis  verbum  Domini  statiiit  sincere  prxdicare,  perpetuus  et  as- 
siduus  sit  oporlet  in  sancti  propositi  meditatione,  ut  sibi  constent  omnia 
vits  studia.     Eras.  Ecc?.  p    6,7. 

Qiicmadmodumenim  non  inscite  dixit  quidam,"tum  eruditum  appellan- 
diuii  esse,  non  quididicerit  pUiriina,  scd  ([ui  optima  maximaque  necessa- 
rja;"  ita  non  est  nccessc  ut  f'utunis  Ecclesiastcs  in  ({uibuslibet  consumat 
opcram  alque  ictatcm— scd  ca  primiim  ac  polissimum  discal  qux  ad  do- 
cencii  munus  sunt  accommodatissima.  Id-  p.  92,  ^3. 


The  Siudent  and  Pasfor.  19 

cuted.  In  all  your  reading  keep  this  point  in  view. 
A  traveller  should  have  his  right  road  and  the  end  of 
his  journey  always  in  his  eye,  whatever  little  diver- 
sions or  excursions  he  may  indulge  by  the  way.  You 
may  sometime?  be,  iVescio  quid  meditans  nugariim, 
but  do  not  be  iolus  in  ill'is* 

To  an  acquaintance  with  books  join  the  study  of 
human  nature.  Your  own  heait,  passions,  temper, 
humor,  habits,  and  dispositions,  will  be  the  books  you 
have  most  need  to  consult  on  this  subject.f  For  hu- 
man nature  in  the  main  strokes  of  it  is  much  the  same 
in  all  the  human  species.:]:  Next  to  this,  your  obser- 
vations on  the  ways  and  characters  and  tempers  of  men, 
will  be  of  great  help  to  you;  together  with  some  books 
where  human  nature  is  strongly  and  finely  painted,  in 
its  various  shapes  and  appearances. 

It  is  not  beneath  the  Chiistian  philosopher  to  take 
some  pains  to  be  acquainted  with  the  world;  or  the 
humors,  manners,  forms,  ceremonies,  characters,  and 
customs  of  men:  at  least  so  far,  as  is  necessary  to  avoid 
singularity  and  a  disagreeable  aukwardness,  and  to 
preserve  a  decorum,  and  an  easy  address  in  all  com- 
pany. 

A  student  should  not  think  any  thing  unworthy  his 
attention  and  notice,  that  has  a  tendency  either  to 
make  him  more  agreeable,  or  more  useful  to  others. 
Some  regard  is  therefore  due  to  dress,  behavior,  the 
usual  forms  of  civility,  and  whatever  contributes  to 
the  art  of  pleasing.  Among  these  I  would  particularly 
recommend  a  habit  of  expressing  his  sentiments  freely 

•Hor.  Sat.  1.  1.  s.  9. 

•}•  Vid.  Self  knowledge.  Part  I  ch:.p.  9—11. 

i  Les  hommes  sont  a-peu-prcs  tons  fails  de  la  meme  maniere;  et  ainsi 
ce  qui  nous  a  touchc,  les  louchera  aussi,  Ostci'vald  de  I'excrcicc  du 
Winisterc.  p.  134. 


20  The  Student  and  Pastor. 

and  properly  upon  any  subject.  Let  his  style  and  Ian* 
guaoe  be  studied  principally  with  this  view. 

As  to  the  method  of  studying  to  advantage. 

Pray  for  a  divine  blessing  on  your  studies;  that  God 
would  guide  you  ii.to  the  most  useful  knowledge  and 
all  important  truths;  direct  your  subjects,  and  assist 
your  meditatiohs  upon  tliem. 

Procure  a  collection  of  the  best  and  most  approved 
books,  which  treat  of  the  sciences  you  chiefly  desire 
to  cultivate,  and  make  yourself  master  of  them  in  the 
way  before  prescribed. 

Consult  your  own  genius  and  inclination  in  the 
study  you  intend  to  pursue:  you  will  else  row  against 
the  tide,  and  make  no  progress  that  is  either  comforta- 
ble, or  creditable  to  yourself. 

Compose  your  spirits,  fix  your  thoughts,  and  be 
wholly  intent  on  the  subject  in  hand.  Never  pretend 
to  study  whilst  the  mind  is  not  recovered  from  a  hurry 
of  cares,  or  the  perturbations  of  passion.  Such  abrupt 
and  violent  transitions  is  a  discipline  to  which  it  will 
not  easily  submit,  especially  if  it  has  not  been  well 
managed  and  long  accustomed  to  it.  Aurora  musts 
am'icn.  necnon  Tcspera:  because  the  mind  is  then  com- 
monly most  free  and  disengaged. 

liCt  the  scene  of  our  studies^  be  a  place  of  silence  and 
solitude;  where  you  may  be  most  free  from  inter- 
ruption and  avocation. 

When  you  hiivc  a  mind  to  improve  a  single  thought, 
or  to  be  clear  in  any  particular  point,  do  not  leave  it 
up.til  you  are  master  of  it.  View  it  in  every  light. 
Tiy  how  many  ways  you  can  express  it,  and  which 
is  the  shortest  and  best  Would  you  enlarge  upon  it; 
hunt  it  down  fiom  author  to  author:  some  of  which 
will  sugi:;est  hints  concerning  it,  which  perhaps  never 
occurred  to  you  before:  and  give  every  circumstance 


The  Student  and  Pastor.  ttl 

its  weight.  Thus  by  being  master  of  every  subject  as 
you  proceed,  though  you  make  but  a  small  progress 
in  reading,  you  will  make  a  speedy  one  in  useful 
knowledge.  To  leave  matters  undetermined,  and  the 
mind  unsatisfied  in  what  we  study,  is  but  to  multiply 
half  notions,  introduce  confusion,  and  is  the  way  to 
make  a  pedant,  but  not  a  scholar. 

Go  to  the  fountain  head.  Read  original  authors, 
rather  than  those  who  translate  or  retail  their  thouohts. 

o 

It  will  give  you  more  satisfaction,  more  ceitainty,  more 
judgment,  and  more  confidence,  when  those  -luthors 
are  the  subjects  of  conversation,  than  you  can  have  by 
taking  your  knou  ledge  of  them  at  secund  liand.  It 
is  trusting  to  translations,  quotations,  and  epitomes, 
that  makes  so  many  half  scholars  so  impertinently 
wise. 

Finally.  Be  patient  of  labor.  The  more  you  ac- 
cu«;tom  yourself  to  laborious  thinking,  the  better  you 
will  bear  it.     But  take  care  the  mind  be  not  jaded.* 

If  divinity  be  your  peculiar  study,  observe  the 
following  rules. 

1.  Be  critically  expert  in  the  original  Scriptures  of 
the  Bible,  and  read  a  chapter  in  Hebrew,  and  another 
in  Greek  every  day.  And  especially  obsei  ve  the  dif- 
ferent senses  in  which  the  same  original  word  is  used 
by  the  same  author:  this  often  thro\\s  a  great  light  on 
his  meaning. 

2.  When  you  have  found  what  you  take  to  be 
your  author's  own  sense,  keep  to  that,  and  admit  of  no 


"Socratfs  iile  non  hominiim  modo,  veriim  ctiam  Apollinis  orac.iilo,  sr.pi- 
em'issimus  jiidiciitiis,  ci  peiennis  Plillosophix  Tons,  dicere  sole! :  "R.idi- 
cemquidcm  eruditionis  pe  mm  arum  esse,  s'.hI  friictum  liabcre  jtirtindis- 
simuiTi;  laitioque  magnos  adferre  labores,  sed  lioiiestissimiim  siiJantibiiu 
prjemitim  repoiicie."  Ergo,  O  Tu,  quisqiiis  cs,  cui  ignea  vis  in  pectore 
exarsil,  cui  flunima  in  prxcordiis  micat,  procul  absint  mollia,  lenia,  fjiril- 
ia,  blanda,  qux  animi  impttum  extingucre  solent.  Dura  pclanius,  ^c, 
Vid,  Ringelber^lus  dc  Ralione  Sludii.  p.  13. 


2£  The  Student  and  Pastor. 

vague,  Uncertain,  or  conjectural  constructions,  what- 
ever doctrine  they  may  discountenance,  or  favor. 

3.  Be  sure  to  make  the  sacred  Scripture  the  source, 
standard,  and  rule  oi"  all  your  theological  sentiments. 
Take  them  from  it, bring  them  to  it,  and  try  them  by  it. 

4.  Make  yourself  master  of  some  short  well  chosen 
system  of  divinity  for  the  sake  of  method  and  mem- 
oiy;  but  take  care,  (Nidlius  in  verbum  jurare  magis- 
iri)  that  you  be  not  swayed  by  the  credit  of  any  hu- 
man names  in  matters  of  divine  faith.  Let  reason, 
evidence,  and  argument,  be  the  only  authorities  to 
which  you  submit.  Remember  it  is  truth  you  seek; 
and  seek  her  (as  you  would  do  any  thing  else)  in  the 
place  where  she  is  most  likely  to  be  found. 

5.  Divest  yourself  as  much  as  possible  of  all  prepos- 
sion  in  favor  of,  or  prejudice  against,  any  particular 
party  names  and  notions.  Let  the  mind  be  equally 
balanced,  or  it  will  never  rightly  determine  the  weight 
of  arguments.  Prejudice  in  one  scale  will  outweigh 
much  scjlid  truth  iri  the  other:  and  under  such  a  pre- 
possession, the  mind  only  observes  which  balance  pre- 
ponderates, not  what  it  is  that  turns  it. 

6.  Cultivate  a  proper  sense  of  the  imbecility  of  the  hu- 
man mind,  and  its  proneness  to  error,  both  in  yourself 
and  others.  This  will  guard  you  against  a  dogmati- 
cal confidence  in  defence  of  your  own  opinions,  and 
arm  you  against  the  influence  of  it  in  others.  And,  on 
the  contraiy,  endeavor  after  a  meek,  hunjble,  teacha- 
ble temper;  which,  from  the  highest  authority,  we  are 
sure  is  the  best  disposition  of  mind,  to  seek  and  receive 
divine  truth.* 

7.  Be  not  fond  of  controv'ersy.  Theological  alter- 
cations have  in  all  ages  been  the  bane  of  real  religion, 

*■  Ps,  XXV.  9  . 


The  Student  and  Pastor.  23 

and  the  fatal  resource  of  unknown  mischief  to  true 
Ciinstianity.  It  sours  the  temper,  confounds  the  judg- 
ment, excites  malevolence,  foments  feuds,  and  banishes 
love  fiom  tlie  heait:  and  in  fine,  is  the  devil's  most 
succx^^ssful  entwine  to  depreciate  and  destroy  the  princi- 
ples of  vital  piety.  Let  the  controversies  you  read  be 
the  most  important,  viz.  those  against  the  Deists  and 
Papists.  And  read  only  the  best  authors  upon  them. 
Among  whom  you  will  find  none  to  exceed  the  late 
bishop  of  London  and  Dr.  Leland  in  the  former,  and 
Dr.  Tillotson  and  Chilling'n^orth  in  the  latter. 

8.  Avoid  theological  minutenesses.  Lay  no  stress 
on  trifles:  as  you  see  many  do,  either  from  a  wrong 
education,  or  a  weak  turn  of  mind.  Reserve  your 
zeal  for  tlie  most  important  subjects,  and  throw  it  not 
away  upon  little  things. 

Lastly.  Let  none  but  the  best  writers  in  divinity 
be  your  favorites.  And  those  are  the  best  writers  who 
at  once  discover  a  clear  head  and  a  good  heart,  solid 
sense  and  serious  piety,  where  faith  and  reason,  devo- 
tion and  judgment,  go  hand  in  hand. 

CHAPTER  IV. 

THE    METHOD    OF    COLLECTING   AND  PUEStiUVING  USEFUL 
THOUGHTS  FUOM  CONVERSATION. 

WHENEVER  it  can  be  done  without  affectation  and 
pedantry,  turn  the  conversation  on  tlie  subject  you 
have  been  reading  last,  if  you  know  it  to  be  suitable 
to  your  company;  and  introduce  your  maturest  obser- 
vations upon  it.  This  will  fix  it  in  your  memory,  es- 
pecially if  it  becomes   matter    of  debate.*     For  the 

•  Qiiicquid  didiceris  idconfestim  doccas:  sicet  tiiafinDare,et  prodfessc 
aliis  poles.  Ea  doce  qux  noveris,  earjiie  divcrsis  hoiis,  aliis  atque  aliis 
coi:veniet  inculcarc.  ♦aliss:t,si  quispium  te  audiat,  inlei-ea  exeicitio 
mil-am  rcriim  copiam  tibi  comparavcris  Kiiiffel.  dc  rationc  Studii, 
p.  2%  66. 


24  The  Student  and  Paahr. 

mind  is  never  more  tenacious  of  any  principles,  than 
those  it  has  been  warmly  engaged  in  the  defence  of. 
And  in  the  course  of  such  debute  you  may  perhaps 
view  them  in  a  new  light;  and  be  able  to  form  a  better 
judgment  of  them,  and  be  excited  to  examine  them 
with  more  care.  Intercourse  awakens  the  powers, 
whets  the  mind,  and  rubs  off  the  rust  it  is  apt  to  con- 
tract by  solitary  thinking.  The  pump  for  want  of  use 
grows  dry,  or  keep  its  water  at  the  bottom,  which  will 
not  be  fetched  up  unless  more  be  added. 

When  you  have  talked  over  the  subject  you  have  read, 
think  over  what  you  have  talked  of;  and  perhaps  you 
will  be  able  to  see  more  weight  in  the  sentiments  you 
opposed,  than  you  were  willing  to  admit  in  the  presence 
of  your  antagonist.  And  if  you  suspect  you  was  then 
in  an  error,  you  may  Yiow  retract  it  without  fear  of 
mortification.  That  you  may  at  once  improve  and 
please  in  conversation,  remember  the  following  rules. 

1.  Choose  your  company,  as  you  do  your  books. 
And  to  the  same  end.  The  best  company,  like  the 
best  books,  are  those,  which  are  at  once  improving 
and  entertaining.*  If  you  can  receive  neither  pleas- 
ure nor  profit  from  your  company,  endeavor  to  fur- 
nish it  for  them.  If  this  cannot  be  done,  (and  espe- 
cially if  there  be  danger  of  receiving  hurt  from  them) 
quit  them,  as  decently  as  you  can. 

2.  Study  the  humor  of  your  company,  and  their 
character.  11"  they  be  your  superiors,  or  much  inclin- 
ed to  talk,  be  an  attentive  hearer.  If  your  inferiors, 
or  more  disposed  to  hear,  be  an  instructive  speaker. 

3.  When  the  conversation  drops,  revive  it  with 
some  general  topic,  by  starting  a  subject  on  which 
you  have  some  good  tilings  to  say,  or  you  know  oth- 

•  Ii!e  tuli'.  piinctum,  '.^u  miscu't  w  ilc  dulci.     Hor.  de  Arte  Poet-  1..S43. 


The.  Student  and  Pastor.  2* 

CIS  have.  To  which  end  it  will  not  be  amiss,  to  be  a 
little  prepared  with  topics  of  conversation,  suitable  to 
the  company  you  are  going  into:  and  the  course  ot" 
your  own  thoughts  in  conversation,  will  be  more  free, 
than  you  ordinarily  find  them  to  be  in  silent  medita- 
tion. 

4.  When  any  thing  occurs  that  is  new,  or  instruc' 
tive,  or  that  you  are  willing  to  make  your  own,  enter 
it  down  in  your  minute  or  common-place  book  if  you 
cannot  trust  your  memory,  (for  in  conversation  all 
are  freebooters;  whatever  you  lay  your  hand  on  that 
is  worth  keeping,  is  lawful  prize,)  but  take  care  that 
you  do  not  charge  either  the  one  or  the  other  with 
trash.  ' 

5.  Never  stand  for  a  cypher  in  company  by  a  total 
silence.  It  will  appear  boorish  and  awkward,  and 
give  a  check  to  the  freedom  of  others.  It  is  ill  man- 
ners. Better  say  a  trivial  thing  than  nothing  at  all. 
Perhaps  you  hear  a  deal  of  impertinence,  uttered  by 
some  in  the  company,  which  you  candidly  excuse: 
presume  upon  their  candor,  if  you  happen  to  talk  in 
the  same  manner.  You  have  a  right  to  claim  it:  you 
will  readily  receive  it.  Something  trite  and  low  ut- 
tered with  an  easy,  free,  obliging  air,  will  be  better 
received  than  entire  silence;  and  indeed  than  a  good 
sentiment  delivered  in  a  stiff,  pedantic,  or  assuming 
manner.  And  many  good  things  may  arise  out  of  a 
common  observation.  However,  after  a  dead  silence, 
it  will  set  the  conversation  a  going,  and  the  company, 
who  want  to  be  relieved  from  it,  will  be  obliged  to 
you.     This  is  a  secret  that  will  never  fail  to  please. 

6.  Join  not  in  the  hurry  and  clamor  of  the  talk, 
especially  when  a  trifling  point  is  disputed  and  several 
speak  at  once,  but  be  a  patient  hearer,  till  you  have 
made  yourself  master  of  the  subject  and  the  arguments 


26  The  Student  and  Pastor. 

on  both  sides.  And  then  you  may  possibly  find  an 
opportunity  to  put  in  as  mediator,  with  credit  to  your 
judgment. 

Repeat  not  a  good  thing  in  the  same  company  twice, 
unless  you  are  sure  you  are  not  distinctly  heard  the 
first  time. 

7.  Though  you  may  safely  animadvert  upon,  yet 
do  not  oppose,  much  less  rally  the  foibles  or  mistakes 
of  any  one  in  the  company,  unless  they  be  very  noto- 
rious, and  there  be  no  danger  of  giving  offence.  But 
remember  that  he  himself  sees  the  matter  in  a  different 
light  from  what  you  do,  and  with  other  eyes. 

8.  If  detraction  or  profaneness  nwngle  with  the 
conversation,  discountenance  it  by  a  severe,  or  a  reso- 
lute silence,  where  reproof  would  be  thought  indeli- 
cate. If  this  be  not  sufficient  to  put  a  stop  to  it,  make 
no  scruple  to  withdraw.* 

9.  Affect  not  to  shine  in  conversation,  especially 
before  those  who  have  a  good  opinion  of  their  own 
understanding.  The  surest  way  to  p'ease  them,  is  to 
give  them  opportunity  to  shew  their  parts;  a  monopoly 
of  this  kind  will  scarce  ever  be  endured  with  patience,  t 

10.  Bear  with  the  impertinence  of  conversation. 
Something  may  be  learned  from  them,  or  some  op- 
portunity may  be  given  you  to   put  in  a  sentiment 

•  Tossidonius  relates  of  St-  Austin,  that  tliis  Latin  distich  was  in« 
sciibcd  on  the  table  where  he  entertained  his  friends, 

Qiiisqnis  amat  diclis  absentem  rodere  amiciim, 
Haiic  nsousam  indignam  noverit  esse  sibi. 

f  Convers-tion  is  a  sort  of  commerce,  towards  which  every  one  ought 
to  riunish  his  quota,  i.  e,  to  hear  and  speak  in  his  tuni.  It  is  acting- 
against  the  rules  of  iio!U"?ty,  and  laws  of  commerce,  to  monopoliza 
ail,  and  deprive  otherss  of  tlu;  share  tl.cy  have  in  the  gain.  It 
Is  in  liice  UKiuner,  a  kind  of  injustice  in  those  vvho  compose  the  cir- 
cle, alwajs  to  usurp  tlie  talk.  If  your  design  bv  it  is  to  make  a  shew  of 
yourparts,and  to  procure  esteem, you  quite  mistake  your  interest;  for  you 
cxaspenite  those  ugainst  you  wh'in  )ou  tiius  foice  to  silence,  vvho  cannot 
bear  il»e  ascendant  you  give  y(.urseli",  and  the  degree  of  superiority  you 
assume.     Keftcct.  upon  ridicule,  vol.  i,  \i.  .'>5. 


The  Student  and  Pastor.  27 

more  apropos.     Besides,  what  appears  low  and  flat  to 
you,  may  not  to  another.* 

Lastly.  Appear  perfectly  free,  friendly,  well  pleased? 
easy,  and  unreserved.  This  will  make  others  so;  and 
draw  out  many  a  good  thought  from  them.  And  is 
much  more  pleasing  than  a  studied  politeness,  and  all 
the  usual  arts  of  common  place  civility.t 

CHAPTER  V. 

CONCERNING  THE  IMPROVEMENT  OF  OUR    THOUGHT3    WHEN- 
ALONE. 

A  STUDENT  (like  a  philosopher)  should  never  be 
less  alone  than  when  alone.  Then  it  is  that,  if  it  be 
not  his  own  fault,  he  may  enjoy  the  best  of  company 
Next  to  the  regulation  of  the  appetites  and  passions, 
the  most  important  branch  of  self-government  is  the 
command  of  our  thoughts:  which  without  a  strict 
guard  will  be  as  apt  to  ramble,  as  the  other  to  rebel. 
The  great  difficulty  will  be  to  keep  them  fixed  and 
steadily  employed  upon  your  subject.  To  this  end 
let  the  mind  be  calm  and  dispassionate;  view  your 
theme  in  every  light;  collect  your  best  thoughts  upon 
it;  clothe  those  thoughts  in  wxrds,  and  consider  how 
Mr.  Addison,  Mr.  Melmoth,  or  any  other  writer  you 

•  That  wh'ch  makes  common  conversation  so  nauseous, are  the  applauses 
bestowed  on  follies.  Narrow  souls  admirceverj  thinp^,  and  cry  up  ilie  least 
trifles,  that  ought  to  he  let  pass.  That  which  becomes  a  well  bred  man 
on  these  occasions,  is  to  say  nothing'.  It  would  be  a  criminal  com])lii- 
sance  to  applaud  o(reiisive  fooleries.  It  would  be  likewise  a  faulty  deli- 
cacy, to  bear  wiili  nothJn,c^  hut  what  is  exquisite,  and  to  express  contempt 
for  everything  that  is  flat  a'ld  trivial.     Idem,  p.  346. 

f  hhiwever  it  is  extolled  as  the  great  art  of  conversation,  to  appear  with 
tlie  utmost  openness  and  civiliiy  when  you  are  most  upon  the  reserve: 
Yet,  as  it  is  not  only  the  ordinary  dress  of  coin-tiers,  and  tr.-ivellers,  but 
an  art  that  frequently  belongs  to  the  shops,  the  covering  is  much  more 
transparent, than  ihey  who  act  under  ii  are  aj  t  to  think.  And  besides. such 
an  address  is  really  nauseovs  amongst  friends;  and  the  greatest  masters 
of  tliis  arliul  smoothness,  scldonf\  deceive  others  thereby,  so  njuch  sn, 
themsclvrs.     \'id.  Advicf' to  a  son,  p.  31. 


2B  The  Student  and  Pastor. 

admire,  would  express  the  same:  guard  against  a  va- 
grancy or  dissipation  of  your  tlioughts;  recall  them 
when  they  are  rambling;  and  observe  by  what  con- 
nexion of  ideas  or  images  they  are  enticed  away  from 
their  work,  and  refix  them  more  diligently:  if  you 
have  a  pen  and  ink  at  hand,  set  down  your  best  sen- 
timents on  paper.  If  your  subject  be  of  a  religious 
nature,  it  may  not  be  amiss  to  recollect  some  proper 
text  of  Scripture,  as  a  standard  to  which  you  may  re- 
call your  vagrant  forces. 

Let  the  matter  of  your  meditations,  be  something 
seasonable,  important,  or  entertaining.  Consult  the 
temper  your  mind  is  in,  or  ought  to  be  in  at  that  time; 
and  let  your  subject  be  suitable  to  it. 

Take  care  that  nothing  vain,  or  vicious  steal  into 
your  mind  when  alone.  Hereby  you  make  yourself 
a  very  bad  companion  to  yourself;  and  become  your 
own  tempter. 

If  the  place  or  occasion  will  admit  it,  think  viva 
voce^  or  utter  your  thoughts  aloud. 

In  your  evening  meditations,  go  over  in  your  mind, 
the  best  things  you  have  read  or  heard  that  day,  and 
recollect  them  the  next  morning.* 

The  great  advantage  of  being  alone  is,  that  you  may 
choose  your  company;  either  your  books,  your 
friend,  your  God,  or  yourself.  There  is  another 
will  be  ready  to  intrude,  if  not  resolutely  repelled. 
By  the  turn  of  your  thoughts  you  may  detect  his  en- 
trance, and  by  what  passage  he  stole  in.  You  may 
know  him  by  his  cloven  foot.  Atid  you  have  the 
best  precept  excniplilied  by  the  best  precedent,  how  to 
eject  him.f 

'Id  quoque  pcnitilc  fiierit,  ante  somnum  uolurc  qu.xciiiiqvie   luce  ca 
poracta  sunt.     Ring'cl.  dc  K.it.  Stud.  p.  IK). 
j.Scc  James  iv,  7,  coinjiared  with  Mait    iv,  10. 


The  Student  and  Pastor.  29 

If  books  be  your  subject,  or  what  you  lately  read 
and  laid  up  your  memory;  your  mental  employment 
will  be  recollection  and  judgment.  Recollection,  to 
recall  to  your  mind  the  good  things  you  have  read; 
and  judgment,  to  range  theni  under  their  proper  class: 
And  to  consider  upon  what  occasion,  or  in  what  com- 
pany it  may  be  proper  or  useful  to  produce  them. 

If  you  choose  3, friend  for  the  companion  of  your 
solitude;  let  it  not  be  merely  for  your  own  pleasure. 
But  consider  in  what  manner  you  may  improve  or 
entertain  him.  Or  what  it  is  you  would  learn  from 
him;  and  in  what  manner  you  may  best  behave  to- 
wards him,  the  next  time  you  come  in  his  com- 
pany. 

When  you  desire  to  have  the  great  GOD  for  the 
object  of  your  contemplation,  (as  you  should  always 
do  in  your  religious  retirements)  your  mind  cannot  be 
too  serious,  composed,  and  free.  Now  it  is  that  the 
thoughts  will  be  most  apt  to  revolt  and  ramble:  and 
the  utmost  efforts  must  be  used  to  guard  and  guide 
them.  Two  things  in  this  case  you  should  never 
forget. 

1.  Earnestly  implore  his  help,  that  you  may  think 
not  only  steadily,  but  worthily  of  him. 

2.  Consider  him  as  present  with  you;  and  as  wit- 
ness to  all  the  employment  of  your  mind. 

Lastly.  If  you  are  your  own  companion,  and  self- 
meditation  be  your  business,  you  have  a  large  held  be- 
fore you.*  Bit  one  thing  be  sure  not  to  neglect,  viz. 
Sharply  and  impartially  to  reprove  yourself,  in  case 
of  any  observable  failure;  and  resolve  to  amend  your 
conduct  in  that  purticular,  cirpccially  when  the  same 
circumstances  recur. 

•Sec  Self  Knowledge,  part  iii,  clinji.  1, 


30  The  Student  and  Pastor. 


PART    II. 

THE  business  of  a  pastor  is  to  do  all  he  can  to  pro- 
mote the  eternal  interest  of  the  souls  of  men.  And 
to  keep  his  eye  continually  on  this,  the  great  object  of 
the  sacred  office,  will  be  a  good  direction  to  him  in  the 
prosecution  of  it. 

He  is  now  to  improve,  regulate,  digest,  and  apply 
that  stock  of  knowledge  he  has  taken  so  much  pams 
to  acquire:  And  examine  what  part  of  it  will  be  most 
helpful  to  him  in  his  gieat  design. 

The  duties  of  the  pastor's  office  may  be  comprised 
under  the  six  following  general  heads. 

Preaching.  Praying.  Administering  the  Seals. 
Visiting  the  sick.  His  conduct  towards  his  people  in 
general.  And  towai^ds  persons  of  different  charac- 
ters in  particular. 

1.  Preaching.     This  may  be  divided  into  two  parts; 

preparation.     And  elocution. 

1.  Preparation.  Which  consists  of  composition, 
and  the    duties  immediately   previous   to  preaching. 


CHAPTER  I. 


OF    COMPOSING   OF   SERMONS. 


'•BESIDES  all  the  usual  academical  preparations,  the 
study  of  languages,  sciences,  divinity,  &c.  there  i§  a 
particular  art  of  preaching  to  which  if  ministers  did 
more  seriously  ap[)ly  themselves,  it  would  extremely 
facilitate  that  service,  and  make  it  more  easy  to  them- 
selves, and  more  profitable  to  their  hearers."*  For 
acquiring  which  art  the  rules  laid    down  in  this  and 

•Wilkin's  Ecclcsiiislcs,  p.l. 


The  Student  and  Pastor.  31 

the  three   following  chapters  may  be  helpful  to  those 
who  are  entering  upon  the  sacred  employment. 

1.  The  first  thing  to  be  considered,  is  the  choice  of 
the  subject.  Here  you  must  consult  your  own  gen- 
ius, taste,  and  abilities:  and  choose  those  subjects  which 
have  most  impressed  your  own  mind;  for  on  those 
you  are  most  likely  to  succeed,  and  to  produce  the 
most  mature  and  useful  sentiments.  Consult  also  the 
temper,  taste,  and  capacities  of  your  audience.  For 
the  more  suiable  your  subject,  stile,  and  sentiments  are 
to  them,  the  more  likely  you  will  be,  both  to  please, 
and  improve  them.  And  therefore  a  minister  shuuld 
never  fix,  nor  choose  to  preach,  amongst  a  people, 
whose  opinions  are  widely  ditYerent  from  his  own. 
"Let  the  most  useful  and  pertinent  subjects,  be  your 
most  frequent  choice.  Tliose  are  the  most  useful, 
which  are  the  most  edifying:  And  those  most  perti- 
nent, that  are  most  fitted  to  the  capacities,  and  necessi- 
ties of  the  auditory.  To  both  which  you  ought  to  have 
a  special  regard."*  If  you  are  at  a  loss  for  a  text,  con- 
sult the  contents  of  the  several  volumes  of  sermons, 
you  have  by  you.  That  a  man  may  form  himself  to 
preaching  he  ought  to  take  some  of  the  best  models, 
and  try  what  he  can  do  on  a  text  handled  by  them 
without  reading  them;  and  then  compare  his 
with  theirs.  Ihis  will  more  sensibly  and  with- 
out putting  him  to  the  blush,  model  him  to  imi- 
tate, or  (if  he  can)  to  excel  the  best  authors.'? 
Whatever  particular  text  strikes  your  mind  with  more 
than  common  force,  in  the  course  of  your  reading  or 
meditating  the  scriptures,  pen  it  down  with  some  use- 
ful strictures  that  may  occur  to  you,  for  the  founda- 
tion of  a  future  work.     By  this  means,  you  will  have 

•Barecroft's  Ars  Conciommdi.  p.  92. 
-intiiTiCt's  Pust.  Care,  p.  ?M,  'in 


32  The  Student  and  Pastor. 

a  good  supply  of  suitable  texts  at  hand.  A  sei'mon 
should  be  made  Ibr  a  text,  and  not  a  text  found  out 
for  a  sermon.  For,  to  give  our  discourses  weight,  it 
should  appear  that  we  are  led  to  them  by  our  text. 
Such  sermons  will  probably  have  much  more  effect 
than  a  general  discourse  to  which  a  text  seems  only  to 
be  added  as  a  decent  introduction,  but  to  which  no 
regard  is  had  in  the  progress  of  it.*  Affect  not  an 
obscure,  difficult,  or  barren  text,  to  shew  your  ingenu- 
ity in  throwing  light  upon  it,  or  set  others  a  wonder- 
ing what  you  can  make  of  it.  Discourses  from  such 
texts  must  be  either  unprofitiible  or  unnatural. t 

2.  Having  chosen  your  subject;  your  next  care  is, 
to  be  furnished  with  a  store  of  useful  and  pertinent 
thoughts  upon  it.  Having  fixed  your  spot  on  which 
to  build,  you  are  now  to  prepare  materials.  To  this 
purpose,  carefully  peruse  your  text,  both  in  the  original 
and  difterent  translations.  Attend  to  its  connexions 
and  reference;  and  observe  what  is  the  principal  sub- 
ject it  points  to.  Collect  from  your  concordance,  or 
common  place  book  to  the  bible,  or  from  Mr.  Clark's 
Annotations,  or  from  Wdson^s  Christian  Dictionary,. 
and  otlicrs,  all  its  parallel  places,  or  the  several  scrip- 
tures, that  have  a  reference  to  it.  Pen  them  down  on 
loose  paper,  to  be  properly  interwoven  into  the  dis- 
course under  any  particular  head  or  branch  of  it — 
Consult  other  authors  on  the  same  subject.  Use  their 
thoughts,  but  not  their  words,  unless  you  quote  them 
expressly;  which  should  never  be  done,  unless  your 
author  be  a  writer  of  eminence,  and  of  good  repute 
with  your  audience.     And  let  it  be  a  sentiment  so 


•lu.  p.  280. 
■j-/(i.  ct  J'j'nL     M;iay  will  remeiiibcr   llic  text  that   romember   nothing 
else;  thcri^tore  sucli  a  clioice    should  be    made    as  may   at   least  put  a 
u-i-i},'lity  and  speaking-  sontencc  ol'  the  scripuircs  upon  the  memories  of 
1 1;    people,     hi.  p.  217. 


The  Shident  and  Pastor.  3^ 

weighty,  and  well  expressed,  as  deserves  to  be  remem- 
bered by  them;  and  then  they  will  remember  it  the 
sooner  as  coming  from  him,  than  from  yourself. 

3.  Having thusprovided  materials;  form  your  plan.  Le^ 
your  method,  as  well  as  your  subject,  (low  from  your 
text.  Let  the  division  be  easy  and  natural,  and  such  as 
the  audience  would  expect.  "Let  it  arise  from  the  subject 
itself;  and  give  a  light  and  just  order  to  the  several 
parts.  Such  a  division,  as  may  easily  be  remembered 
and  at  the  same  time  help  to  connect  and  retain  the 
whole.  In  fine,  a  division  that  shews  at  once  the  ex- 
tent of  the  subject,  and  of  all  its  parts."*  Avoid  a  te- 
dious multiplication  of  particulars  under  every  general 
head  of  your  discourse.  Let  your  particular  heads  be 
not  only  few,  but  distinct;  and  affect  not  to  con- 
ceal the  number  and  order  of  them,  if  they  be  distinct 
and  natural,  as  some  modern  preachers  do.  It  is  a 
false  delicacy  to  aim  at  reducing  a  sermon  to  the  form 
of  a  polite  harangue.  The  other  method  of  expressing 
the  number  of  the  heads  in  their  proper  order,  is  not 
only  more  pleasing  to  the  common  sort  of  hearers,  but 
a  help  to  their  understanding  and  memory;  which  a 
preacher  should  by  all  means  carefully  regard. f  '-It 
will  be  proper,  to  draw  your  method  or  plan,  on  a 
loose  piece  of  paper  laid  before  you,  with  the  several 
particulars  under  their  respective  general  heads;  and 
whatever  place  of  scripture,  or  inferences,  &c.  yon 
meet  with  in  reading  or  meditating,  pertinent  to  any 
pai  ticular  point  you  shall  speak  to,  you  may  then 
place  them  under  that  particular:  for  all  things  may 

•Cambray's  Dialogues  on  Elotiuence,  p.  9. 

fit  is  but  a  bad  rule  in  Aisled  at  least  foi-  vulgar  aiiditors)  when  lio 
advises  to  conceal  and  alter  the  metliod  for  variety's  sake.  Crvpsis  dispO' 
sitionis  tolUtJastidiuvi  auditoiis.  This  may  be  true  of  itcliing  curious 
bearers,  but  not  ot  such  as  regard  llicir  own  profit  and  edification 
Wilk.  Eccles.  p.  5. 


^  The  Student  and  Pastor. 

not  come  to  your  mind  at  once,  and  a  thought  is  so 
quickly  gone  (let  your  memory  be  almost  ever  so  te- 
nacious and  retentive)  that  you  will  hardly  retain  it, 
unless  it  be  in  this  manner  committed  to  paper.  And 
whatever  place  of  scripture  you  make  use  of,  which 
you  do  not  well  understand,  consult  the  ablest  com- 
mentators on  that  passage  for  the  meaning  of  it;  that 
you  may  not  apply  it  to  a  wrong  sense."* 

4.  Having  thus  provided  materials,  and  formed  your 
plan,  begin  the  superstructure.  Which  will  now  be 
raised  and  adorned  with  great  ease,  and  be  continually 
improving  upon  your  hands.  For  no  man  can  talk 
well  on  a  subject,  of  which  he  is  not  entirely  master. t 
"In  the  beginning  you  must  endeavor  to  gain  the  fa- 
vor of  the  audience,  by  a  modest  introduction,  a  respect- 
ful address,  and  the  genuine  marks  of  candor  and  pro- 
bity.";*: Let  your  ej^ordium  be  short,  modest,  grave,  and 
striking;  either  by  proposing  your  method,  and  enter- 
ing upon  your  subject  directly:  Or  by  a  few  important 
general  observations,  which  are  connected  with,  or 
naturally  lead  to  it:  Or  by  some  short  unexpected  re^ 
mark  on  the  words  of  the  text. 

In  your  enlai'gement  on  particulars,  if  you  find  your 
thoughts  do  not  run  freely  on  any  point,  do  not  urge 
them  too  inuch;  this  will  tire  and  jade  the  faculties 
too  soon.  But  pursue  your  plan:  better  thoughts  may 
occur  afterwards,  which  you  may  occasionally  insert. 
Let  your  best  sentiments  stand  in  the  beginning  or 
end  of  a  paragraph,  and  the  rest  in  the  middle,  which  . 
will  pass  very  well  in  good  company.     And  let  every 

•  Barecroii's   Ars  Cone  p.  Ill,  112. 

I  Etcnlm  ex  rerum  cog'iiitlop.e  cfRorcscat  &  rcdundct  oportet  oratio; 
Qax  nisi  silliest  res  ab  oralore  pcrcepta  8j,  cog^nita,  inancin  qiiandam  lia-. 
bet  eluciUionem,  8c  fere  puerileni.     Cicero  de  Orat.  1.  1  §.  fi. 

\  Cambray's  Dialogues  on  Eloquence,  p.  117.— Sed  liaec  .idjuvant  in 
oralore,  lenitas  vocis,  vidius,  inidoris  significatio,  veiborum  comitaa^ 
Cicero  de  Qrat,  1,  2,  §  43. 


The  Student  and  Pastor.  35 

head  conclude  with  some  striking  sentence,  or  perti-  ( 
nent  scripture. 

As  every  complete  sermon  resembles  a  little  book, 
the  method  of  composing  the  former,  may  be  the  same 
with  what  Jihigelbergiiis  tells  us  he  used  in  composing 
the  latter. 

"My  first  care  (says  he)  is  to  form  in  my  mind,  a 
perfect  plan  of  the  work  before  me.  Then  in  a  large 
tablet,  or  a  sheet  of  paper,  I  set  down  the  titles  of  the 
chapters,  or  the  several  heads  I  am  to  discourse  on. 
Then  1  look  over  them  to  see  if  they  have  their  proper 
place,  connexion,  and  coherence:  And  alter  them  as  I 
see  occasion.  Then  whilst  my  mind  is  still  warm  with 
the  subject,  I  take  a  brief  sketch  of  what  is  proper  to 
be  said  under  each  head,  which  I  write  down  on  a  loose 
piece  of  paper;  these  I  afterwards  transfer  into  my 
plan,  and  in  a  fair  hand  transci  ibe  under  their  proper 
heads.  By  this  means,  I  have  the  whole  subject  and 
method  of  the  work  under  my  eye  at  once.  Then  I 
every  day  transcribe  a  chapter  for  the  press,  and  add, 
or  expunge,  as  I  go  along,  according  as  the  matter  re- 
quires. After  this,  when  1  see  nothing  deficient,  or 
redundant  in  the  subject,  I  apply  myself  to  revise  the 
language."* 

Let  your  application  be  close,  fervent,  and  animat- 
ed.! To  which  end,  get  your  own  heart  warmed  and 
penetrated  with  your  subject.  For  however  drowsy, 
or  inattentive  your  hearers  may  be  in  the  beginning, 
or  middle  of  a  discourse,  they  should  be  always  awak- 
ened, and  warmed  at  the  close.  "It  is  oftentimes  proper 
at  the  end  of  a  discourse,  to  make  a  short  recapitula- 

•  Ringel.  dc  Ratinne  Stud.  p.  J>8.  92.  Vid.  Ars  Conclo.  p.  92. 

•j-  II  ne  sdfTu  pas  de  savoir  d'ou  il  faut  tircr  los  iis:igcs;  il  csi  necessaire 
do  connoine  le  but  «|vi*on  doit  se  pi'Oposei- duns  line  aj)plicution.  Or  ce 
but,  c'cstd'emoiivoir,  de  toucher  ses  uiuiitciirs,  de  leur  inspirer  les  senti- 
mrm  de  picle,  d'amoup  de  Dieu,  de  cliarite,  hp.  Ost.  de  I'exercice,  p.  126. 


Sd  The  Student  and  Pastor. 

tion,  wherein  the  orator  ought  to  exert  all  his  force  and 
skill,  in  giving  the  audience,  a  full,  clear,  concise  view 
of  the  chief  topics  he  has  enlarged  upon."*  And  let 
/  the  last  sentence  of  the  sermon,  be  either  your  text,  or 
some  pertinent  scripture,  or  some  weighty  thought  well 
expressed  and  worth  remembering. 

5.  Having  thus  raised  your  superstructure  on  the 
plan  proposed,  you  must  put  the  finishing  hand  to  the 
work,  by  decently  adorning  it:  which  is  the  business 
of  a  revisal,  wherein  you  are  to  re-examine  the  meth- 
od, matter,  and  style. 

1.  The  method.  Here  perhaps  you  may  see  some 
small  alterations  necessary;  e.  g.  this  head  may 
come  in  more  naturally  before  that;  such  a  sentiment 
will  shine  to  more  advantage  at  the  conclusion  of  a 
paragraph;  and  this  particular  head  is  not  sufficiently 
distinct  from  that,  and  therefore  both  had  better  be 
wrought  into  one. 

2.  With  regard  to  the  matter.  Such  a  sentiment  is 
expressed  before,  thcretbre  strikejt  out  here;  too  much 
is  said  upon  this  part  of  the  subject,  too  little  upon  that; 
add  here,  retrench  there;  if  any  new  thought,  or  per- 
tinent scripture  occur  to  your  mind,  search  out  the 
proper  place  where  to  dispose  of  it. 

3.  With  regard  to  your  style.  This  thought  is  ob- 
scurely expressed,  explain  it;  this  sentence  is  equivocal, 
be  more  determinate;  this  is  too  long,  shorten  it;  here 
isajingk',  correct  it;  this  disposition  of  the  words  is 
harsh  and  hard  to  be  pronounced,  alter  it;  this  expres- 
sion is  too  mean  and  vulgar,  substitute  a  better,  t 

1  sliall  conclude  this  chaptin' with  the  following  gen- 
eral rules  relating  to  the  style  of  the  pulpit. 

•  Ciimbray's  nialogiics,  p.  IIB. 

\  Ej^nidom  in  libiis  cxruilonlis,  cum  sp<.-cioaiini  arK|uem  vociim  roii- 
tc:Miim,  am  >crl):i  <hio,  orimtM  invenio,  iKlilin  cxiiUo  in;ij(HC,  (juum  ai 
atireum  rcpcris&cm.     Ringcl.  dc  Ral.  Stud.  p.  Ill,  IIJ. 


The  Student  and  Pastor.  37 

1.  Let  it  be  plain,  proper,  and  perspicuous;  and  then 
the  shorter  it  is,  the  better,  A  concise,  full,  and  nerv- 
ous style  is  always  most  striking,  therefore  most  pleas- 
ing. To  obscure  and  weaken  the  sense  by  a  studied 
ornament  or  flow  of  words,  is  wrong  oratory,  and 
nauseous  to  every  one  of  true  taste. 

^'The  words  in  a  sermon  must  be  simple  and  in  com- 
mon use,  not  savoring  of  the  schools,  or  above  the  un- 
derstanding of  the  people.  All  long  periods,  sudi  as 
carry  two  or  three  different  thoughts  in  them  must  be 
avoided;  for  few  hearers  can  follow  or  apprehend  these. 
Niceties  of  style  are  lost  before  a  common  audience."* 

2.  Let  your  numbers  be  full  and  flowing.  And 
carefully  avoid  all  harshness  and  dissonance  in  the 
choice  and  disposition  of  your  words:  this  is  a  part 
of  rhetoric,  which  though  carefully  cultivated  by  the 
ancients,  is  too  much  neglected  by  the  moderns.f  "In 
reading  over  a  discourse  to  ourselves,  we  must  observe 
what  words  sound  harsh,  and  agree  ill  together;  for 
there  is  a  music  in  speaking,  as  well  as  in  singing, 
which  a  man  though  not  otherwise  critical  in  sounds, 
will  soon  discover.''^ 

3.  Observe  a  medium  between  a  too  short  and  too 
prolix  a  style.  The  sententious  style  is  apt  to  be  de* 
fective.  A  prolix  one  (if  the  members  of  a  long  sen- 
tence be  not  judiciously  disposed,  and  fraught  with  a 
weight  of  sentiment)  tedious  and  disagreeable;  and  a. 
low  creeping  style  is  as  unbecoming  the  dignity  of  the 
pulpit,  as  a  high  and  turgid  one.     There  is  a  decency 

•  BiuT.et's  Past.  Care,  p.  223.    . 

■\  Sec  treatise  on    I'rosaic   numbers -Numerns  eqiiidem    vitan\  vo- 

caverim  oraliniiis;  quod  liaiid  obscure  aj^p.irebit,  si  sententiinn  numero- 
sam  solveris,  iisdem  sorvatis  &  transposnis  verbis.  Qjiinjie.  qux  ante 
efficax  erat,  ea  soUita  lidicula  vidcbilin-;  quamobrem  in  oimii  opere,  pri. 
ma  curanim  esse  debet,  ut  res  sive  membra  cohereant;  nroxinia,  ut  verba, 
^fu  modulatio  niimeronim.  Ktnpfel.  de  Kal.  SHid.  p.  93^  9.3. 

f  Burnet's   Fast.  Care,  p.  23<j. 


39^  The  Student  and  Pastor. 

to  be  observed  in  our  language,  as  well  as  our  dress:* 
With  regard  to  both  a  prudent  man  will  consider,  not 
only  what  is  decent  in  itself,  but  what  is  most  so  at 
certain  times. t 

4.  An  illustration  of  your  subject  by  sensible  images. 
and  apt  similies,  will  always  be  agreeable. 

Lastly.  Let  the  conclusion  of  your  periods  be  har- 
monious, and  your  concluding  thoughts  the  most  me- 
morable.:!: 

See  more  on  this  subject,  Part  II.  c.  4. 

CHAPTER  II. 

GENERAL  RULES  RELATING  TO  PREACHING." 

1.  IT  were  adviseable  for  young  preachers  to  pen 
down  every  sentence  of  their  sermons  in  short  hand; 
and  trust  nothing  to  their  memories^  until  they  are  mas- 
ters of  a  free,  fluent,  and  proper  style;  and  have  ac- 
quired a  good  command  of  their  spirits,  a  free  utter- 
ance, and  a  maturity  of  sentiments.  Then  they  may 
venture  to  leave  something  to  the  memory,  by  writ- 
ing half  sentences,  until  by  degrees  they  are  able  to  trust 
to  it  a  good  part  of  the  enlargement  under  every  head. 

•  Expression  is  the  dress  of  thought,  and  still 
Appears  more  decti.t,  as  more  suitable. 
A  low  conceit  in  pompous  words  express'd. 
Is  like  a  clown  in  ro^a!  purple  drcss'd; 
For  (liircriiil  stales  with  diil'erent  subjects  sort. 
As  si-vcT:il  j^^arbs,  with  covuiiry,  town,  and  court. 
Sonnu  by  old  words,  to  fame  have  made  pve'ence. 
Ancients  in  j)hr:isc,  nuic  moderns  in  their  sense; 
Such  laboi'd  nothinfis  in  so  stranj^e  a  style, 
Ama^c  th'  unluirncd,  make  the  learned  smile. 

Pope's  Essay  on  Criticism. 

\  Onmiquc  in  re,  posse  tpiod  dcccat  facere,  artis  &  natnroc  est;  sciie 
quid  (|'i;.ndoq'ic  dcccat,  prudeniia;.     Cic.  de  Orat    1.  3.  §  55. 

t  Elocutio  partihtis  tpi.-ktuoi  consuir.natm-.  Primum  euim  si  res  tracte- 
lur  ina^'nifira,  caveo  ne  particula  ii=.f|uam  jiiccat  h  nni,  infra  di}rnitaten\ 
orationis — turn  oliam  video  no  vcibum  idem,  ant  syllatia,  si  fieri  possitj 
l)iH  poiialur — ad  lixc  ilo  optram,  ul  numirorum  -^rati;,  sivc  c  inc<  ntus 
<  oJKieriai,  aut  per  omm  9  period!  partes,  a\it  saltern  in  fine — P.is.rema 
I  Ufa  est,  lie  inulti  sinl  ft  !js  seaentiarum,  (jui  pedes  casitm  habcant. 
Uii.}j!.l.  de  Ui'.t.  Stud.  p.  'JJ,  Tl. 


The  Student  and  Pastor.  39 

This  will  be  no  great  burden,  provided  they  take  care 
to  be  thoroughly  masters  of  their  notes,  before  they  go 
up  into  the  pulpit;  and  will  be  a  great  help  to  a  free, 
decent,  and  natural  elocution. 

I  would  not  advise  any  young  minister,  though  ever 
so  happy  in  a  strength  of  memory,  entirely  to  lay  aside 
his  notes;  it  can  answer  no  valuable  end,  and  the  in- 
conviencies  of  it  are  these; — the  thoughts  may  possibly 
wander;  in  that  case  you  are  bewildered  without  a 
guide:  this  reflection  will  create  a  confusion  and  per- 
plexity in  the  mind,  which  the  hearers  will  observe 
with  pain;  and  you  will  scarce  ever  be  able  to  recov- 
er the  right  tract  in  that  hurry  of  spirits  without  many 
a  trip  and  much  trouble:  This  will  throw  a  tremor, 
at  least  a  diffidence  on  the  mind,  which  will  make  it 
difficult  to  resume  your  wonted  courage.  Besides, 
when  so  much  attention  is  bestowed  on  Xhe  memory, 
you  will  be  apt  to  pay  too  little  to  the  judgment  and 
affections.  You  will  not  have  leisure  to  observe  how 
much  your  own  heart  is  affected,  or  how  you  may 
best  affect  that  of  hearers;  who  are  never  more 
pleased,  than  when  they  see  their  preacher  composed, 
free,  and  deeply  impressed  with  his  own  subject;  and 
never  more  disgusted,  than  when  they  observe  him 
confused,  bewildered,  unattentive  to  what  he  him- 
self delivers.  Besides,  t!ie  inaccuracy  of  diction, 
the  inelegance,  poverty,  and  lowness  of  expression, 
which  is  commonly  observed  in  extemporaneous  dis- 
courses, will  not  fail  to  offend  every  hearer  of  good 
taste. 

2.  Go  to  the  bottom  of  your  subject:  and  think  of 
every  thing  that  ought  to  be  said  upon  it:  and  consid- 
er what  points,  or  parts  of  it,  your  hearers  would  be 
glad  to  have  cleared  up,  or  most  enlarged  upon.  To 
skim  off  only  the  surface,  is  to  put  off  your  audience 
with  froth.    The  weightiest  sentiments  often   lie  at 


40  The  Student  and  Pastor. 

bottom;  be  at  the  pains  then  of  diving  deep  to  bring 
them  up  from  thence.     On  the  other  hand, 

3.  Take  care  you  do  not  torture  your  subject,  by 
aiming  to  exhaust  it.  Do  not  endeavor  to  say  every 
thing  that  can  be  said,  but  every  thing  that  ought  to 
be  said  upon  it.  ^  A  preacher's  excellence  is  seen,  not 
so  much  in  saying  a  great  deal  upon  a  text,  as  saying 
the  best  things  in  the  best  manner.* 

4.  Do  not  crowd  your  thoughts  too  thick.  This 
will  but  fatigue  and  perplex  the  minds  of  your  hear- 
ers, who  should  always  have  time  to  follow  you.  If 
you  pour  water  too  fast  into  the  funnel,  it  will  run  over. 

5.  Protract  not  your  discourse  to  an  undue  length. 
The  best  sentiments  will  not  be  attended  to,  whilst 
your  hearers  are  impatiently  waiting  and  wishing  for 
the  conclusion.  It  were  better  to  offend  by  the  other 
extreme,  provided  your  matter  be  solid,  well  disposed, 
and  well  digested.  Better  leave  your  audience  long- 
ing than  loathing.  Abstinence  is  less  hurtful  than  re- 
pletion. 1  think  Mr.  Luiher  says  in  bistable  talk,  that 
one  necessary  qualification  of  a  preacher  is  to  know 
tvhen  to  leave  off. 

6.  In  practical  preaching  (which  should  be  your  or- 
dinary strain)  remember  that  you  preach  to  Christians; 
and  let  your  chief  motives  to  practice  be  drawn  from 
Christian  principles.  '-It  is  verily  a  fault  in  too  many 
of  the  public  teachers  of  our  times,  that  their  sermons 
are  moral  harangues  generally;  and  Tullifs  offices; 
and  Seneca  s  epistles  serve  them  instead  of  the  Bible: 
they  arc  furnished  with  nothing  but  moral  precepts,  as 

•  Nolim  to  faccre,  quod  prjiva  quailam  ambilione,  viilgiis  professorum 
hodic  tacit,  lit  onini  loco  cciuris  oidiiki  liicoic,  sed  ca  duiUaxal,  qux  ex- 
pVicaiidopriitscnii  loco  aim  idonca  ;  nisi  sisqiwndo.  delectandi  causa,  di- 
piTdlcndnm  videbimr.     Erasni.  de  Kal.  SHiilii,  p.  186. 

I'll  prcdicattur  jndicifiix  s;iii  parlcr,  Siseiairc,  il  salt  dire  ce  qu'il 
faut,  Si.  s'*ri'(.-t(;rou  il  ftiut.    Obtcr.  dc  Texcrcicc  du  Miu,  p.  142. 


TlieSiudent  and  Pasfor.  41 

if  they  were  preaching  at  Old  Rome  or  Athens,   and 
their  auditors  were  all  infidels."* 

7.  Be  sure  to  consult  the  capacity  and  understand- 
ing of  your  hearers.  Remember  you  are  not  declaim- 
ing in  the  academy;  but  preaching  to  an  illiterate  con- 
gregation: take  care  then  that  you  be  not  too  learned, 
or  too  logical;  that  you  do  not  shoot  over  the  heads  of 
your  heara-s  (as  they  call  it)  either  in  your  doctrine 
or  language.  Condescend  to  their  capacities;  and  let 
it  be  your  ambition  and  care  whilst  you  are  treating 
of  the  highest  subjects,  to  be  comprehended  by  the 
lowest  understanding:  wherein  archbishop  T'dlofson, 
archbishop  Sharp,  and  Dr.  Sherlock  will  be  your  best 
patterns.  It  is  not  easy  to  be  conceived  how  much 
iiinorance  of  divine  thinos  there  is  in  the  minds  of  the 
greatest  part  of  those  you  preach  to. 

It  was  the  observation  of  a  late  celebrated  divine  in 
the  church  of  Rome,  "that  there  are  always  three 
quarters  of  an  ordinary  congregation,  who  do  not  know 
those  first  principles  of  religion,  in  which  the  preacher 
supposes  every  one  to  be  fully  instructed."t  It  is  to 
be  hoped  that  matters  are  somewhat  mended  in  our 
Protestant  assemblies;  but  still  there  is  reason  to  fear, 
that  they  who  compose  the  major  part  in  our  places  of 
worship,  are  deplorably  defective  in  their  knowledge 
of  the  true  doctrine  of  Christianity.  And  as  the  sub- 
ject should  not  be  too  deep  for  their  conceptions,  so 
neither  should  the  style  be  too  high  for  their  compre- 
hension; and  therefore  all  scliolastic  terms,  systemati- 
cal phrases  and  metaphysical  definitions  should  be  for 
ever  banished  from  the  pulpit. 

8.  AlVect  not  to  shew  your  parts,  by  entering  upon 
nice  and  curious  disquisitions,  or  by  a  strorig  portrait 

•  Edyvaril's  Piraclicr,  vol.  i.  p.  73. 
I  CaiTibrax. 


42  The  Sliulent  and  Pastor. 

of  general  cliaracters.  This  is  shooting  beside  the 
marlc,  or  at  least  will  but  very  seldom  reach  it.  The 
chief  end  it  will  produce  (and  which  you  will  be 
thouglit  to  aim  at)  is  your  own  applause,  and  not 
your  people's  profit.  "Too  close  a  thread  of  reason, 
too  great  an  abstraction  of  thought,  too  sublime  and 
too  metaphysical  a  strain,  are  suitable  to  very  few  au- 
ditories, if  to  any  at  all.*"  "I  love  a  serious  preacher, 
who  speaks  for  my  sake,  and  not  for  his  own,  who 
seeks  my  salvation,  and  not  his  own  vainglory.  He 
best  di  serves  to  be  heard,  who  uses  speech  only  to 
clothe  his  own  thoughts,  and  his  thoughts  only  to 
promote  truth  and  virtue.  Nothing  is  more  despica- 
ble than  a  professed  declaimer,  who  retails  his  discours- 
es as  a  quack  does  his  medicines,"! 

9.  Endeavor  to  affect  your  own  mind  with  what 
you  deliver;  and  then  you  will  not  fail  to  affect  the 
minds  of  your  hearers.  J  There  must  be  a  life  and 
power  in  3'cur  delivery,  to  keep  up  the  attention  and 
fix  the  affection  of  them  that  hear  you;  "for  artificial 
eloquence,  without  a  flame  within,  is  like  artificial  po- 
etry; all  its  productions  are  forced  and  unnatural,  and 
in  a  great  measure  ridiculous."^  'It  is  said  of  John 
Baptist  that  he  was  a  burning  and  shining  light,  ardere 
pviiis  est,  Inccre  jmstcrius;  ardormeutis,  est  lux  doc- 
tr'ivAC.  It  is  a  hard  matter  to  affect  others  with  what 
we  are  not  first  affected  ourselves."|| 

•  naniti'.-  Pastii!\il  Care,  p.  219.  It  is  here  tiiat  onr  jireacliers  are 
most  defective.  Must  of  ;lieir  line  sermons  contain  only  pliilcsopliical 
veasoninfjs;  someiinies  ilie\  pi-epoi^teronslj' quote  scriptnre  only  ibr  tlie 
bnlcc  of  decency  :m.l  oniumiMt.  'llieir  sermons  are  tiains  of  line  rcason- 
Ihf^-  almiil  relifjion,  bill  tlicy  arc  not  rerii,noii  itself.  We  apply  ourselves 
too  miirli  to  the  drnwin)^  of  moral  characters,  and  in\eighinj>-  ag-ainst  the 
j,'cncTal  d'Rordei-B  of  nnmkind;  bill  we  do  not  siiflUienily  explain  the  pro- 
ci  pis  and  principles  of  the  pospcl.  C»mbr.i\'s  Dialojfues.  p.  160,161. 
\  Camhraj's  ieller  to  ihc  French  itcadcniy,  j,,  230. 
i  Snmma,  rpiantum  ego  quidem  senlio,  eir.a  movendos  ailLctiis,  in  hoc 
l)Osita  tsi,  ui  move  amnr  ipsi.  Qiintilian,  I.  fi.  c  '2. 

■Jlliunet's  lastoral  Care,  j).  2^3. 
Dibhrp  Wilkin's  Ecclesiasles,  p.  262. 


The  Stitdent  and  Pastor.  43 

10.  When  you  are  called  to  touch  upon  controver- 
sy (which  you  should  avoid  as  much  as  possible  in  the 
pulpit)  be  candid,  clear,  short,  and  convictive.  Be  sure 
that  your  arguments  be  solid,  close,  and  sti-ong;  and 
your  answers  at  least  as  clear  as  tlie  objections:  for  if 
these  be  plain  and  those  perplexed  you  will  but  con- 
firm the  error  you  mean  to  confute.*  Avoid  all  need- 
less censures,  especially  of  persons  by  name.  When 
a  censorious  spirit  is  kindled  by  the  preacher,  nothing 
will  sooner  be  catched  by  the  hearers;  and  that  unhal- 
lowed flame  will  quickly  be  propagated  far  and  wide. 
Dark  debates  in  divinity  are  like  rocks  not  only 
steep  and  craggy  but  barren  and  fruitless,  and  not 
worth  the  pains  of  climbing  to  the  top;  and  what  in- 
fluence they  have  on  the  spirits  of  men  is  commonly  a 
bad  one.  It  is  scarce  to  be  imagined  what  harm  these 
theological  subtilties  do  us.  As  spirits  extracted  from 
bodies  are  always  hot,  heady,  and  inflammatory:  so 
divine  truths  subtilized  and  too  much  sublimated,  heat, 
intoxicate,  and  discompose  the  minds  of  men,  Are  their 
tempers,  and  kindle  very  hurtful  and  unruly  passions, 
to  the  disturbance  of  their  own  peace  and  that  of  others. 

11,  Let  your  great  aim  in  every  sermon  be  to  please 
God  and  profit  your  people,  to  do  them  good  rather 
than  gain  their  applause.  Do  not  covet  a  reputation 
for  eloquence;  it  will  turn  you  off  from  higher  views. 
Besides,  an  excessive  desire  of  popularity  and  fame 
will  subject  you  to  many  secret  vexations:  as  u  ell  may 
you  expect  the  sea  to  be  undisturbed,  as  the  mind  of 
an  ambitious  man  to  be  long  free  from  disquietude. t 

Lastly.  Endeavor  to  get  the  great  principles  of 
Christianity  wrought  into  your  own  heart;  and  let  them 

•  Sec  Wilkin's   F.rrlcs.  p.  25. 
uii-j.Ky<iiTjti.     ciii'js'js.  dc  Sacer.  1.  5, 


44  The  Student  and  Pastor. 

sbine  in  your  temper  and  conversation.  "Ministers 
have  one  grcrt  advantage  beyond  all  the  rest  of  the 
world  in  this  nspect,  that  whereas  the  particular  cal- 
lings of  other  men  prove  to  them  great  distractions, 
and  lay  many  temptations  in  their  way  to  divert  them 
from  minding  their  high  and  holy  calling  of  being 
christians,  it  is  quite  otherwise  with  the  clergy;  the 
more  they  follow  their  proper  callings,  they  do  the 
mor'e  certainly  advance  their  general  one;  the  better 
priests  they  are,  they  become  also  the  belter  christians. 
Every  pait  of  their  calling,  when  well  performed,  raises 
good  th  ughts,  and  brings  good  ideas  into  their  minds, 
and  tends  both  to  increase  their  knowledge  and  quicken 
their  Sense  of  divine  matter."*  Cicero,  QuhdUian,  and 
Horace,  all  made  virtue  a  necessaiy  qualification  in 
a  complete  orator.t  I  am  sure  it  is  so  in  a  christian 
preacher.  It  is  required  of  a  presbyter  that  he  be 
blameless.  Tit  i.  6.|  When  a  preacher  has  the  great 
doctrines  wliich  he  teaches  in-virought  into  his  tem- 
per, and  he  fi'e!sthc  influence  of  them  on  his  own  spir- 
it, he  will  reap  from  thence  these  three  great  advanta- 
ges in  his  public  mini«t?ations:  he  will  then  speak  Irom 
his  own  experience.  He  will  with  great  confidence 
and  assurance  direct  and  counsel  others.  And  will 
more  readily  gain  belief  to  what  he  says.§  Without 
this  experimental  sense  of  religion  in  the  heart,  and  a 
steady  practice  of  it  in  the  life,  all  the  learning  in  the 

•  Bwrnct's  Paslonil  Care,  cluip.  8 

nrL^"r  ('''^H"^-'H.a)  T'o  major  esl,pr..b„a,ej.mpcncl:,.   s„mmaque 

non  cos  (juKkM,.  ..ratorci  efluxninus.   scd  fi.r.uubus  qn-rdam  .rma  dedel 

'^"ll"'.'''  ,  .  Cicero  ile  Oiatoiv.  1.  3.  «  U 

M    erponob.a  orator,   quern   .nsntuimns.  is  qui  a  M.  Cren  nc  finm.r 

V.r  bonus  d.cenr!.  ,.eM.UH--uIcoqnc  non  d;ccM.di  n,odo  cxin.ian,     n  e       ." 

c.dta,c-m    sc-Umnesanmu  v,rluu-srx;.,'imns,     Qjuniilian,   L,b  xii.  c.  J 

SmbcMd.  rccte  H.nen-  est  et  pr..ui,..„n.  t-l  fons.     Hor.'dc.  An.    Wt 

,  I,.  .S......r,.  ...euain  al,,s  hn.a  prol„l,.nM.r.     Vide  Hicron^„,.  in  luco 

:Ji'.>l\v.a'U'3  jjrcaclitr,  vol.  1.  t),  3,'l,  " 


The  Student  and  Pastor.  45 

world  will  not  make  a  person,  cither  a  wise  man,  a 
oood  christian,  or  a  faithtul  minister.*  And  to  in- 
duce  him  to  a  wise  circumspection  in  his  conduct,  he 
should  often  consider  the  influence  his  own  example 
will  have  upon  his  people,  for  whom  he  must  live,  as 
well  as  for  himself;  and  who  will  think  themselves 
very  justifiable  if  they  indulge  to  no  other  liberties  than 
such  as  they  see  their  minister  take  himself. f 

Before  I  close  this  chapter,  let  me  add  one  thing 
more,  viz.  That  a  minister,  both  with  regard  to  his 
conduct  and  preaching,  should  take  care  not  to  be 
too  much  affected  with  common  fame.  Though  he 
is  not  to  be  absolutely  indifferent  to  the  applauses  and 
censures  of  others,  yet  he  should  arm  himself  against 
the  bad  influence  of  both.  He  must  expect  to  pass 
through  good  report  and  evil  report:  and  both  are  apt 

to  make  hurtful  impressions  on  weak,  unstable  minds 

as  to  evil  report,  a  stoic  will  tell  you,  that,  in  confi- 
dence of  your  innocence,  you  ought  absolutely  to  de- 
spise both  it  and  its  author. 

I  think  Chiysosiom's  advice  is  more  suited  to  the 
character  of  a  christian  minister.  "As  for  groundless 
and  unreasonable  accusations,  says  he,  (for  such  a 
christian  bishop  must  expect  to  meet  with)  it  is  not 
right  either  excessively  to  fear  them,  or  absolutely  de- 
spise them.  He  should  rather  endeavor  to  stifle  them, 
though  they  be  ever  so  false,  and  the  author 
of  them  ever  so  despicable;  for  both  a  good  and 
bad  report  is  greatly  increased  by  passing  through  the 
hands  of  the  multitude,  who  are  not  accustomed  to 

•  Aliud  enim  est  scire,  aliud  saperc.  Sapiens  est,  qui  dicricit  ncn 
omnia,  sed  ea  qua:  ad  \er.im  fxHcitatem  pertinent;  ct  lis  quae  diiiicit  Rfii- 
cilu'-,  ac  transfi^ruratus  est.     EiM,nt.  Ecciesiasies,  p  21. 

Cf3-a//X!5f,    *C  ISX.  BlOTa;  (XOVOy,  SLKKO.   K±t    TTK^tt  (uMTO.    TOS-JiTW. 

A  bisluip  had  netil  l)e  suber  and  vii^iiant,'  and  liave  .til  his  eyes  about 
him,  who  lives  not  only  for  himself,  but  for  so  ijreat  a  muhiiude  of  people. 
CUrjsostom  de  Saccr.  1.  3.  c.  12. 


40  The  Student  and  Pastor. 

examine,  but  to  bliib  out  every  thing  they  hear  wheth- 
er true  or  false.  Therefore  we  are  not  to  despise 
them,  but  to  nip  those  evil  surmises  in  the  bud,  speak 
friendly  to  those  who  raise  them;  be  their  characters 
ever  so  bad,  and  omit  nothing  that  may  remove  their 
wrong  impressions  of  us.  And  if  after  all  they  persist 
to  defame  us,  we  may  then  despise  them."* 

CHAPTER  III. 

OF    THE    DUTIES     IMMEDIATELY     PREVIOUS    TO     THE     WORK     0? 
THE    PULPIT. 

TO  prepare  you  for  this  service,  the  following  direc- 
tions may  be  useful. 

I.  Before  you  enter  on  the  public  worship  of  God 
in  his  house,  be  sure  to  apply  yourself  to  the  throne 
of  grace,  for  a  divine  blessing  on  your  labors.  It  was 
a  usual  saying  of  Mr.  J  uthcr,  Bene  orasse,  est  bene 
studuisse.-\  And,  in  these  your  previous  devotions, 
sec  that  your  heart  be  very  sincere  and  fervent.  You 
must  pray  for    yourself,  and  pray  for  your  people. 

1.  You  must  pray  for  yourself — that  God  would 
help  you  to  bring  your  own  Spirit  into  a  frame  suita- 
ble to  the  work  you  are  about  to  undertake — that  the 
word  you  deliver  may  affect  your  own  heart,  or  that 
you  may  first  feel  the  holy  flame  you  would  communicate 
to  others — that  a  door  of  ulicrancc  may  be  opened  to 
you,  and  that  you  may  speak  as  becomes  the  oracles 
of  God — that  he  would  direct  you  to  speak  to  the 
consciences  and  particular  cases  of  your  hearers,  or 

*  Chrys()s(om  ile  Saccrdot.  L.  v.  c.  4. 
■}•  Sub  horiim  CDncioius  ecclcsiusit's  tlcl  se  protiiiulx  cloprcciitloni ,  et 
nS  CO  pDs'vilct  sapieiiliain,  linjjiiam,  el  onilioiiis  cvcmiim,  i[in  linguas  in* 
raiitium  Tacit  ilisurtas.  Incredible  ilictu  (piaiUiim  liicis,  (juaimim  vigoris, 
fjuiiiiiim  roburis  !fi  aiucrUatis  liuic  acccdat  ccclcsiast;':.  Eras  Ecclcs. 
p.  48'i. 


The  Student  and  Pastor.  47 

that  what  you  deliver,  may  be  a  word  in  season*— 
and  that  he  would  especially  assist  you  in  prayer,  and 
give  3'ou  the  spirit  of  grace  and  supplication. 

2.  You  are  to  pray  for  your  people — that  their  at- 
tentions may  be  engaged  both  to  the  evidence  and 
importance  of  the  things  they  are  to  hear — that  God 
would  open  their  hearts  to  give  them  a  fair  and  can- 
did reception,  and  that  no  bad  picjudice  may  prevent 
the  good  efliict  of  the  word— that  the  grace  of  God 
may  cooperate  with  his  appointed  means,  to  set  home 
divine  truths  with  power  on  their  consciences — that 
they  may  be  able  to  retain  the  good  seed  that  is  sown — 
that  it  may  bring  forth  its  proper  fruit  in  their  future 
lives — and  finally,  that  their  prayers  for  you,  and  be- 
havior towards  you,  may  strengthen  your  hands,  and 
make  you  more  serviceable  to  their  souls. 

2.  Lot  your  mind  and  countenance  be  very  com- 
posed and  serious,  and  your  gesture  grave  and  decent. 
To  this  end,  endeavor  to  bring  your  spirit  into  a  re- 
ligious and  devout  frame,  before  you  come  into  the 
house  of  God.  Attend  to  the  real  importance  of  the 
work  you  are  called  to,  both  when  you  are  the  mouth 
of  God  to  the  people,  and  when  you  are  the  mouth  of 
the  people  to  God.  Avoid  those  objects,  and  avert 
those  thoughts,  which  tend  to  discompose  your  mind, 
or  indispose  it  for  the  sacred  service  you  are  going  to 
engage  in.  Clear  your  heart  of  all  vain  and  worldly 
cares,  and  especially  of  all  vexatious  and  disturbing 
thoughts,  before  you  enter  on  the  public  service  of 
God.  E.idcavor  to  attain  a  spiritual,  holy,  and  heaven- 
ly frame  of  mind  by  previous  prayer,  leading,  and 
devout  meditation.  It  will  render  your  sacred  work 
both  more  agreeable  and  easy  to  yourself,  and  more 
beneficial  to  your  hearers,  if  you  endeavor  to  carry 

•   All  daccndum  (li\ina  ncn.o  idoneus  est,    nisi    docttis    tliviiiitus.      Id, 

r.  uo. 


48  The  Student  and  Pastor. 

into  the  house  of  God  that  serious  temper  of  mind 
which  you  desire  they  should  carry  out  of  it. 

3.  Before  you  enter  on  your  work,  take  time  to 
premeditate  and  recollect  some  of  the  most  weighty, 
pertinent,  and  inipoitan«  sentiments  and  expressions 
you  may  have  occasion  for  either  in  prayer  or  preach- 
ing. This  will  be  especially  necessaiy,  if  you  give 
any  thing  in  charge  to  the  memory,  that  you  may  not 
be  at  a  loss  for  those  sentiments  when  they  are  to  be 
produced  in  their  proper  plar^e.  The  mind  should  be 
well  seasoned  with  the  discourse  before  it  be  deliveied. 
It  is  not  enough  to  be  master  of  your  notes,  but  you 
must  enter  iiito  the  spirit  of  your  subject.  Call  in 
cveiy  t!  :i>g  that  is  proper  to  improve  it,  and  to  raise 
and  annnatc  your  mind  in  the  contemplation  of  it. 

4  Affect  yonr  mind  with  the  consideration  of  the 
solemnity  and  importance  of  the  business  you  are  go- 
ing about;  and  how  much  may  depend  on  a  faithful 
execution  of  it.  Few  men  bad  e\er  more  natural 
courage  than  Mr.  Luther,  and  yet  he  was  often^  heard 
to  say.  that,  even  to  the  latest  part  of  his  life,  he  never 
could  conquer  his  fear  when  he  mounted  the  pulpit.* 
And  St.  Chrusostom  used  to  say,  that  that  scripture, 
they  ti'iitch  for  your  souls,  as  those  that  must  give 
an  ucrou}it,  lleb.  xiii,  17,  struck  his  mind  with  con- 
tant  awe.f 

Lastly.  Keep  up  a  self  command,  and  a  becom- 
ing presence  of  mind;  and  get  above  a  low  servile  fear 
of  in.ni.  If  you  are  master  of  your  subject,  and  come 
well  furnished  with  suitable  materials  fiir  their  relig- 
gious  improvement,  and  produce  plain  sciipture  and 

•  E'sij.'im  sencv.  et  in  cinirionjiuclo  »xcr  :tiis  sum,  tiinini  tlnico  qno- 
tic»  suR_if<.'SMin  rdp.scciiili'.      Wiik.n's  Kr<- is.  n.   '  4 

SaccrU  >'.ui.  I.  (\ 


The  Student  and  Pastov.  49 

reason  for  what  you  advance,  you  have  no  cause  to 
fear  either  the  critic  or  the  censor;  but  may  with  mod- 
esty conclude,  that  you  are  at  least  as  good  a  judge  of 
the  subject  you  have  taken  so  mucii  pains  to  under- 
stand and  digest,  as  they  are,  who  perhaps  never 
gave  it  so  precise  or  extensive  a  consideration. 

CHAPTER  IV. 

OF    PULPn-ELOCUTlON. 

UNDER  this  phi-ase,  I  comprise  the  language^  pro- 
nunciation,iind  ac/io«  that  are  most  becoming  the  pulpit. 

1.  The  language.  Tliis  must  be  plain,  proper,  pure, 
concise,  and  nervous. 

(1.)  Let  your  language  be  plain  or  perspicuous.*  It  is 
a  nauseous  affectation  tp  be  fond  of  hard  words,  or  to 
introduce  terms  of  art  and  learning  into  a  discourse 
addressed  to  a  mixed  assembly  of  plain,  illiterate  chris- 
tians. The  ridicule  of  it  will  appear,  by  supposing" 
you  were  to  talk  to  thern  in  that  manner  in  common 
conversation.  They  who  do  not  understand  you, 
will  dislike  you;  and  they  who  do,  will  see  the  affecta- 
tion, and  despise  you. 

(2.)  Let  your  words  be  well-chosen,  proper,  and  ex- 
pressive; such  as  your  hearers  not  only  understand, 
but  such  as  are  most  fit  to  convey  the  sentiments  you 
mean. 

(3.)  Aim  at  a  purity  of  language.  To  this  end,  di- 
versify your  style,  as  far  as  it  is  consistent  with  perspi- 
cuity and  propriety And  avoid  the  frequent  and 

near  repetition  of  the  same  word,  unless  it  beveiy  em- 

phatical,    and    the  reiteration  rhetoi'ical Shun  all 

harsh  and  jingling  sounds — Have  an  eye  to  an  eaf>y 
cadence  at  the  close  of  your  periods,  and  conclude  as 

•  Prima  est  cloqnentia:  viriMS,  perspic.ulias;  et  qiioqnisque  ingenio 
minus  valet,  hoc  se  mag-'is  .I'.toUen;  et  dilaiare  coniitiii:  ill  statura  brevi  s 
ill  <li^ilos  crifjuntiir,  ct  plui  a  inhrmi  miiiantur.     (^uiiiiiliaii,  L.  ii,  r,  ']. 

7 


50  The  Student  and  l\i,stm\ 

often  as  you  can,  with  an  empliatical  word — Avoid 
dubious  and  equivocal  expressions,  or  such  as  leave 
the  sense  indeterminate — and  all  low,  vulgar,  and  bar- 
barous words—Let  your  phrase  be  like  your  dress, 
decent,  unaffected,  and  free  from  gaudy  and  studied 
ornaments — And,  in  fine,  let  all  ^our  art  be  to  imitate 
nature. 

(4.)  A  concise  style  very  well  becomes  the  pulpit: 
Because  long  periods  convey  not  the  sense  either  with 
so  niucii  ease,  or  force,  especially  to  uncultivated  minds. 
But  affect  not  to  speak  in  proverbs.  A  short  senten- 
tious style,  if  it  be  expressive,  full,  and  clear,  will  be  al- 
ways strong  and  universally  agreeable. 

(5)  Aim  at  a  striking,  nervous  style,  rather  than  a 
diffusive,  flowing  one:  And  let  the  most  emphatical 
words  convey  the  sublimest  thoughts;  and  if  there  be 
a  glow  in  the  sentiment,  it  will  seldom  fail  to  shine  in 
the  expression.*     See  ch.  i.  ad  fmem. 

2.  The  pronunciation. 

(1.)  Let  this  be  quite  free,  natural,  and  easy.  "The 
whole  art  of  good  oratory  consists  in  observing  what 
nature  does,  whei}  unconstrained.  You  should  ad- 
dress yourself  to  an  audience,  in  such  a  modest,  res- 
pectful, and  engaging  manner,  that  each  ol  them  should 
think  3'ou  are  speaking  to  hiai  in  particular.t  tA'ciy 
soit  of  affected  tone  is  to  be  carefully  avoided.  Sup- 
pose your  whole  auditory  to  be  but  one  person,  and 
that  you  were  speaking  to  him  in  your  own  parlor. 
And  let  the  nature  of  your  subject  direct  the  modula- 
tion of  your  voice:  Be  cool  in  the  rational,  easy  in  the 
familiar,  eaj-nest  in  tlie  persuasive,  and  warm  in  the- 
pathetical  part  of  your  discourse.  Every  passion  re- 
quires a  pronunciation  proj)er  to  itself.^ 

•  V(ili:iqin-  ppovis:»m  vt-ni  lion  invit.i  scqiiciitiir.     Uor.  <lc  Art.  Pnfi, 


The  Student  and  Pastor.  5l 

(2.)  Let  the  voice  be  always  distinct  and  deliberate-, 
and  give  every  w(?rd  its  lull  sound.  Attend  to  your 
own  voice:  If  it  be  not  strong,  full,  and  clear  to  your- 
self, you  may  be  sure  it  is  not  so  to  many  of  the  audi- 
ence. And  to  help  your  voice,  address  yourself  chief- 
ly to  the  remotest  part  of  the  assembly,  then  they  who 
are  nearer  will  hear  plainly  enough — Let  your  pronun- 
ciation be  very  deliberate.  You  will  be  in  little  dan- 
ger of  speaking  too  slow,  provided  your  voice  and  ac- 
tion and  the  weight  of  the  sentiment  keep  up  your 
hearers'  attention. 

(3.)  Affect  not  to  move  the  passions  by  a  loud, 
clamorous  voice.  This  is  not  powerful  preaching;  and 
argues  no  excellence  in  the  preacher,  but  the  strength  of 
his  lungs.  It  is  unseemly  in  a  christian  minister  to  im- 
itate the  priests  of  Delplws,  who  delivered  their  ora- 
cles with  rage  and  foaming.  This  noisy,  blustering 
manner  shocks  a  delicate  hearer,  and  degrades  the 
dignity  of  the  pulpit.  To  be  a  Boanerges,  it  is  not 
necessary  to  become  a  Stentor*     However, 

(4.)  Let  your  voice  be  always  lively  and  awaken- 
ing; though  at  sometimes  it  should  be  more  animated 
than  at  others. 

(5.)  Now  and  then  a  sudden  change  from  a  higher 
to  a  lower  key  (when  something  remarkable  occurs) 
will  wonderfully  catch  the  attention.  This  is  what 
Quintilian  call  Ars  variandi,  which,  when  well  timed, 
is  not  only  graceful  in  itself,  but  pleasing  to  the  ear, 
and  gives  no  small  relief  to  the  preacher.t 

(6.)  Repeat  sometimes  the  most  remarkable  senten- 
ces with  a  free,  decent,  easy  manner. 

7.  Make  a  pause  after  some  important  thought. 
These  pauses  (especially  near  the  close  of  a  discouise) 

•   Edwaril's  preaclior,  vol.  i.  p.  198. 
f  Ars  porro  variiindi,  cumj^iatiaui  prxbei,  :ic  rcnov.it  aures,  ttim  di- 
ctiucm  ipsa  laboris  mulaiioiie  rcficit.  Qiriiuili;ir,  .L.  xi.  c.  3. 


52  The  Student  and  Pastor. 

will  have  a  WQvy  good  effect;  not  only  as  they  render  the 
service  mote  solemn,  but  give  both  yourself  and  your 
hearers  time  to  compose  and  recollect;  and  mightily 
awaken  their  attention  to  what  follows;  which  should 
therefore  be  always  something  worthy  of  it,  ''There 
are  some  occasions,  where  an  orator  might  best  ex- 
press  his  thoughts  by  silence:  For  if  being  full  of  some 
great  sentiment,  he  continue  immovable  for  a  moment^ 
this  surprising  pause  will  keep  the  minds  of  the  audi- 
ence in  suspense,  and  express  an  emotion  too  big  for 
words  to  utter."* — In  a  word,  as  QuiniUian  observes, 
the  great  art  of  elocution,  is  no  more  than  a  proper 
and  natural  modulation  and  variation  of  the  voice, 
according  to  the  nature  of  the  subject. f 

3.  The  action.  This  must  always  be  adapted  to  the 
pronunciation,  as  that  to  the  passions.  Here  two  ex- 
tremes are  to  be  avoided,  viz.  too  much,  and  to  little 
action. 

(1.)  Let  not  your  action  be  too  much.  "We  have 
some  at  home  that  outdo  the  French,  and  invent  new 
Ways  of  an  apish  and  uncouth  deportment.  One  is 
ready  every  moment  to  throw  himself  out  of  the  pul- 
pit, and  the  people  that  sit  below  him  are  in  continual 
fear  that  he  will  be  in  good  earnest.  Another  reckons 
up  all  the  heads  and  particulars  on  the  tips  of  his  fin- 
gers, which  he  exposes  to  the  gazing  people.  Others 
by  odd  and  fantastic  gestures  of  the  like  nature  delight 
to  give  the  auditors  diversion,  and  make  good  the 
primitive  use  of  the  word  ;)«/^)?V,  which  was  the  higher 
part  of  the  stage  where  the  players  and  comedians  act- 
ed. Ijut  our  serious  preacher  abhors  all  of  this  kind. 
and  never  affects  to  be  theatrical.:]: 

•   Cnml  riv's  Dialogues  on  Eloqiimcc,  p.  89. 
I  Sccuiuliim    r.ifioiiciii    rL-riim,    de   qiiil)ii3  <licinius,    coiirormmi'la  m>v 
eal.  L.  xi.  c.  o.  Ciiiiiuil. 

4  LiUvard*s  I'lcuchcr,  vol.  i,  p.  200. 


The  Student  and  Pastor.  5$ 

To  be  more  particular:  Your  action  should  not  be 
perpetual.  The  body  or  any  part  of  it  must  not  be  in 
constant  motion.  As  the  preacher  should  not  be,  like 
the  trunk  of  a  tree  always  immovable;  so  neither, 
like  the  boughs  of  it,  in  continual  agitation.  Nor 
must  the  motion  of  the  body  be  uniform  and  unvaried. 
A  steady  vibrative  swing  of  the  body  from  the  right 
to  the  left,  like  the  pendulum  of  a  clock,  is  very  un- 
natural and  faulty.  "As  there  is  a  monotony  in  the 
voice;  so  there  is  a  uniformity  in  the  gesture,  that  is  no 
less  nauseous  and  unnatural,  and  equally  contrary  to 
the  good  effect  that  one  might  expect  from  decent  ac- 
tion."* Again,  your  action  should  not  be  mimical. 
The  hands  should  seldom  stir,  unless  when  seme  pas- 
sion is  to  be  expressed,  or  some  weighty  sentiment 
pointed  out.  Nor  too  violent.  As  when  it  exceeds 
the  force  of  the  expression,  and  the  dignity  of  the  sen- 
timent: a  fault  we  often  see  in  company  among  per- 
sons of  a  warm,  impetuous  temper.  Nor  theatrical, 
pompous,  and  affected.  This  becomes  neither  the 
dignity  of  the  pulpit,  nor  the  solemnity  of  the  work. 
The  chief  action  should  be  1.  In  the  eyes:  which 
should  be  commanding,  quick,  and  piercing;  not  con- 
fined to  your  notes,  but  gently  turning  to  every  part 
of  your  audience,  with  a  modest,  graceful  respect,  2. 
The  head:  which  should  always  regularly  turn  with 
the  eyes.  3.  7Hic  hands.  I'he  right  hand  should 
have  almost  all  the  action;  at  least  the  left  hand  is 
never  to  be  moved  alone.  4.  The  upper  part  of  the 
body:  which  should  always  correspond  with  the  mo- 
tion of  the  eyes,  head,  and  hands,  and  should  be  for 
the  most  part  erect.  Avoid  a  lazy,  lolling  on  the  cush- 
ion: on  which  your  elbows  should  rarely  rest,  and 

•  Ciimhray's  Dialnj^ucs,  p.  tl. 


.34.  The  Student  and  Pastw. 

when  they  do  (e.  g.  when  you  make  a  considerable 
pause)  let  it  be  with  an  easy,  graceful  attitude.  In  a 
word,  let  all  your  pulpit  actions,  be  natural,  free,  de- 
cent, and  easy:  which,  by  frequent  practice  and  a 
careful  observation  of  these  rules,  will  be  soon  at- 
tained.* 

2.  The  other  extreme  to  be  avoided  is,  too  little 
action.  To  stand  like  a  statue,  stiff  and  motionless, 
when  you  are  speaking  to  your  people  of  the  most 
momentous  and  affecting  things,  is  as  unnatural  and 
as  disagreeable  as  a  set,  uniform  tone  in  pronuncia- 
tion; and  looks  as  if  you  were  not  in  earnest  yourself, 
and  cared  not  whether  your  people  were  so.  How 
singular  would  this  appear  if  you  were  talking  to  a 
fiiend  in  private,  upon  any  particular  affair  that  very 
much  concerned  him,  and  to  which  you  desire  to  ex- 
cite his  most  earnest  attention.  How  will  your  hear- 
ers be  able  to  keep  from  sleeping,  if  they  see  you  arc 
scarce  awake  yourself:  Into  this  extreme  the  English 
preachers  are  most  apt  to  fall,  as  the  French  into  the 
former.  But  after  all  let  it  be  remembered,  that  the 
end  of  a  dcceiit,  just,  and  lively  pronunciation  and 
action,  is  only  to  excite  and  fix  the  attention  of  your 
hearers.  Let  your  chief  care  be  still  directed  to  the 
j)roj)riety  and  importance  of  your  sentiment,  and  the 
dignity  of  your  subject:  for  it  will  never  fiiii  to  disgust 
your  hearers,  if  you  rouse  their  attention  by  a  solemni- 
ty of  voice  and  action,  and  then  put  them  off  with 
something  low,  ti  itc,  or  unutVecting. 

•   >..■>■  ;i(.A'.iM;  ■  11  r-.liicMlWin,  p.  3P,  and  sc^;. 


The  Student  and  Pastor.  3 

CHAPTER  V. 

OF    PRAYER. 

2.  THE  next  most  considerable  part  of  the  pastoral 
oftice  is  prayer;  which  is  commonly  divided  into  the 
grace  and  glf't  of  prayer. 

1.  The  grace,  or  the  spirit  of  prayer.  This  signi- 
fies either  1 .  Praying  with  the  heart  and  spirit,  with 
the  intent  engagement  of  all  the  mental  powers,  un- 
derstanding, will,  and  affections.  Or  2.  with  the  ex- 
ercise of  those  christian  graces  which  are  proper  to 
enkindle  a  devout  fervor  of  mind  in  that  part  of 
worship;  such  as  humility,  self-abasement,  faith,  love, 
delight,  desire,  trust  in  God,  hope  and  heavenly-mind- 
edness.  Or  3.  under  the  particular  aid  and  influence 
of  the  Holy  Spirit  who  helps  our  infirmities,  and 
teaches  us  to  pray:  so  says  the  apostle,  TP'e  know  not 
what  to  pray  for  as  we  ought,  but  the  spirit  helpeth 
our  infirmities,  Rom.  viii,  26;  by  composing  our  spirits, 
giving  us  a  greater  abstraction  from  the  world,  and  a 
greater  elevation  of  heart,  and  calling  into  li- cly  ex- 
ercise the  graces  before-mentioned.  And  this  spiritual 
prayer  may  be  entirely  mental,  without  the  use  of 
words;  and  it  is  this  spirituality  which  gives  to  our 
prayers  all  their  effect  and  power;  and  without  it  no 
prayer,  though  ever  so  proper!}-  composed  or  decently 
delivered,  will  be  acceptable  to  God,  or  available  to 
ourselves:  which  therefore  we  should  frequently  and 
earnestly  ask  at  the  throne  of  divine  grace.  But  it  is 
the  other  kind  of  prayer,  which  I  am  at  present  more 
particularly  to  consider,  viz. 

2.  The  gift  of  prayer;  or  an  ability  to  perform  this 
duty  extempore,  in  a  decent  and  devout  manner,  pub- 
licly.    And  to  this  purpose  three  things  are  required. 


o6  The  Student  and  Pastor. 

1.  An  enlargement  of  mind.  2.  A  regulation  or  ar- 
rangement of  our  thoughts.  3.  A  freedom  of  ex- 
pression, or  ready  utterance.  These  will  take  in  the 
matter,  method,  and  manner  of  prayer. 

1.  An  enlargement  of  mind;  which  takes  in  the 
matter  of  prayer.  Whatever  we  want,  or  desire,  or 
know  we  ought  to  desire,  should  be  the  subject-matter 
of  our  pra^^ers.  In  order  to  an  enlargement  of  mind 
in  p:ayer,  and  a  suitable  supply  of  matter, 

We  must  (1.)  be  well  acquainted  with  the  state  of 
our  souls;  and  attend  to  our  spiritual  wants  and  weak- 
nesses. The  christian's  own  heart  is  his  best  prayer- 
book.  The  more  we  converse  with  that,  the  better 
shall  we  converse  with  God.  It  may  not  be  amiss  to 
commit  to  writing  those  defects  and  blemishes,  we 
chielly  observe  in  our  characters,  the  mercies  we  have 
received  (especially  any  particular  mercies  we  have 
received  by  prayer)  either  deliverance  from  evil,  di- 
rection in  difficulties,  or  the  accomplishment  of  a  de- 
siied  end:  each  of  which  will  be  a  proper  subject 
eitlner  of  petition,  confession,  or  thanksgiving.  (2.) 
When  you  address  yourself  to  the  sacred  work,  see 
that  the  mind  be  free,  composed,  and  serious.  Its 
conceptions  and  apprehensions  will  then  be  more 
ready,  and  proper  thoughts  will  more  freely  occur. 
{?>.)  Possess  your  mind  with  an  awful  reverence  of  the 
Divine  Majesty,  whom  you  address  as  the  heart- 
searching  God.  (4. )  Let  your  expression  be  very  de- 
libeiatc  and  solemn,  that  tlie  mind  may  have  time  not 
only  to  conceive,  but  to  regulate  and  contemplate  its 
conceptions.  (.3.)  Daily  study  the  word  of  God,  with 
this  view  in  particular,  that  you  may  be  the  better 
supplied  with  materials  for  devotion.  (6. )  Endeavor 
after  a  comprehensive  view  of  things.  Let  the  mind 
take  a  wide  scope;   and  let  it  freely  run  on  those  subr 


The  Student  and  Pastor.  57 

jects  that  most  affect  It.  (7.)  Let  practical  divinity, 
and  a  right  disposition  of  heart  towards  God,  be  jour 
principal  care  and  study.  (8.)  Take  some  time  to  pre- 
meditate and  recollect  the  chief  topics  of  prayer,  and 
commit  some  few  well  chosen  expressions  and  sen- 
tences to  memory.  Lastly.  Let  the  subject  you  have 
preached  upon,  (and  especially  those  you  have  found 
your  mind  most  warmly  affected  with,  and  some  of 
the  most  striking  sentiments  and  expressions  in  them,) 
be  wrought  into  the  composition  of  your  future 
prayers,  ranged  under  their  proper  heads.  This  in 
time  will  greatly  enrich  your  magazine  of  materials 
for  prayer;  and  lead  you  to  proper  thoughts  and 
words  on  the  most  important  occasions. 

2.  We  should  not  only  aim  at  a  comprehension, 
but  observe  a  method  in  prayer:  The  usual  method  is 
1.  Invocation:  wherein  we  are  to  make  a  solemn 
mention  of  some  of  the  divine  attributes.  Nor  should 
this  be  always  confined  to  the  beginning  of  prayer.  It 
may  very  properly  be  repeated  by  way  of  preface  to 
some  of  the  principal  petitions  we  put  up  to  God; 
which  when  pronounced  with  seriousness  and  rever- 
ence will  have  a  good  effect  to  awaken  the  devotion 
of  the  heart.  But  always  remember  to  invoke  the 
Almighty  under  those  attributes  and  perfections  which 
are  most  suitable  to  the  blessings  you  ask  of  him:  e.  g. 
When  we  pray  for  an  accession  of  divine  knowledge 
and  wisdom,  the  address  may  be  in  this  form,  "O 
thou  father  and  fountain  of  light,  in  whom  there  is  no 
darkness  at  all,  who  givest  to  man  the  wisdom  he  ask- 
eth  of  thee,  we  beseech  thee  to  disperse  the  darkness 
of  our  minds,  shine  into  our  hearts,  and  liberally  be- 
stow upon  us  that  wisdom  which  thou  knowest  we 
w^ant."  2.  Confession  of  sin.  The  transition  to  this 
part  of  prayer  will  be  natural  and  CtV^V;  by  taking  par 
6 


58  The  Student  and  Pastor. 

ticular  notice  of  those  moral  perfections  of  the  divine 
nature,  in  which  we  ourselves  are  most  defective:  e.  g. 
The  righteousness  and  holiness  of  God,  as  thus,  "O 
holy,  holy,  holy.  Lord  God  Almighty!  who  art  of 
purer  eyes  than  to  behold  iniquity,  wherewith  shall 
we  thine  unholy  creatures  presume  to  appear  before 
thee,  or  lift  up  our  eyes  or  thoughts  to  heaven,  which 
our  iniquities  have  reached  before  them!"  In  public 
prayer,  let  these  confessions  be  general.  In  private, 
particular,  as  your  own  consciousness  of  guilt  may 
suggest.  3.  Petition.  The  connexion  here  may  be 
properly  made  by  the  mention  of  the  divine  mercies, 
or  the  remembrance  of  Christ's  mediatorship,  and  the 
prornisc  of  grace  and  pardon  to  penitent  sinners:  and 
most  properly  begins  with  petition  for  pardon;  then, 
for  a  more  perfect  renovation;  after  which  proceed  to 
beg  for  other  spiritual  blessings;  as  more  light  and 
knowledge,  more  love  to  God,  more  faith  and  hope, 
more  strength  against  temptation  and  sin,  more  purity 
and  heavenly-mindedness,  more  indifference  to  the 
world,  &c.  Then  proceed  to  temporal  blessings.  4. 
Particular  intercessions.  These  it  will  be  best  to  pre- 
compose;  and  commit  to  memory  the  expressions  and 
phrases  that  are  most  proper  to  be  used  on  particular 
occasions.  But  let  the  phrase  and  subject  be  often 
varied,  that  it  may  not  appear  to  be  a  form.  And  in 
all  our  prayers,  upon  any  particular  or  special  occa- 
sions, there  is  great  need  of  much  pre-meditation. 
Lastly.  Thanksgiving,  The  subjects  of  these  are  either 
general  or  particular;  and  as  various  as  our  mercies. 

This  part  of  prayer   may  perhaps  come   in  more 
properly  after    invocatiGn;    and   the  transition  from 


The  Student  and  Pasi(n\  50 

therlce  to  confession,  may  be  made  by  the  mention  of 
our  unworthiness  of  the    divine  blessings. 

Besides  this  general  method,  it  would  be  proper  te» 
preserve  in  your  mind  a  particular  method  of  the  sev- 
eral blessings  you  are  to  pray  for,  the  sins  you  confess^ 
and  the  mercies  you  commemorate.  Let  these  be 
laid  up  in  the  mind,  in  order  to  be  produced  in  their 
proper  places.  But  do  not  tie  yourself  down  to  the 
invariable  use  of  any  method,  whether  general  or  par- 
ticular; for  a  too  close  application  of  the  mind  to  the 
method  or  expression  of  prayer;  is  apt  to  obstruct  the 
devout  employment  of  the  heart.  Besides  this  will  make 
the  prayer  appear  too  formal,  artificial,  and  studied,  and 
bring  a  drowsiness  upon  the  minds  of  those  whose  de- 
votion you  are  called  to  excite  and  lead;  who  are  nev- 
er more  pleased  and  edified  in  this  part  of  worship, 
than  when  they  observe  us  to  be  affected  with  our 
own  prayere.  A  heart  inspired  with  warm  devotion 
will  not  be  confined  to  exact  method.  And  a  lively 
start  of  thought,  and  a  strong,  surprising  sentiment,  ut- 
tered out  of  its  due  place,  will  strike  the  minds  of  our 
fellow-worshippers  so  strongly,  that  they  will  not  at- 
tend to  the  want  of  method,  or  if  they  do,  will  readily 
excuse  it.  Enlarge  mostly  on  that  part  of  prayer  with 
which  you  find  your  own  mind  most  affected;  and  let 
not  any  occasional  deviations  from  your  purposed 
method  interrupt  the  fervent  workings  of  your  spirit. 
It  is  good  however  to  be  master  of  a  regular  system  of 
materials,  and  of  pertinent  expressions  under  each 
head,  which  may  serve  instead  of  a  form  (but  still  to 
be  uttered  in  the  most  solemn  and  reverend  manner) 
when  the  powers  of  the  mind  happen  to  be  heavy  and 
unactive,  or  oppressed  by  the  presence  ofotheisata 
time  we  are  called  to  the  performance  of  this  duty. 


6'0  The  Student  and  Pasior. 

3.  Next  to  the  matter  and  method,  we  should  havr 
a  regard  to  the  mariner  of  prayer.  This  respects  1, 
the  gesture  of  the  body;  which  should  be  always 
decent,  grave,  and  iiumble,  and  expressive  of  the 
reverence  of  the  heart:  as  folding  the  hands,  or 
putting  the  open  pahns  together,  sometimes  erect, 
sometimes  declining  with  the  body;  sometimes  lifted 
up  with  the  eyes,  according  as  the  pious  or  humble  mo- 
tions of  the  heart  direct.  Let  the  eyes  be  mostly  clos- 
ed, or  if  open,  steadily  fixed:  for  nothing  is  more  inde- 
cent than  for  the  eyes  to  wander  in  the  performance 
of  this  duty.  2.  The  pronunciation.  Let  this  be  sloyv* 
solemn,  grave,  distinct,  and  serious.  Let  not  your 
words  flow  faster  than  your  thoughts;  that  the  latter 
may  have  time  to  be  maturely  conceived  and  well  ex- 
pressed; by  which  means,  one  thought  will  more  natur- 
ally rise  out  of  another,  and  be  in  readiness  to  be  pro- 
duced whilst  the  other  is  uttering.  And  m  hen  the 
conceptions  are  thus  before-hand  with  the  expressions, 
the  mind  will  be  free,  composed,  and  serious;  and 
have  time  to  feel  the  weioht  of  its  own  thounhts- 
which  will  be  a  great  help  to  the  true  spirit  of  prayer. 
*Due  and  proper  pauses  and  stops  will  give  the  hearer 
time  to  conceive  and  reflect  on  what  you  speak,  and 
more  heartily  to  join  with  you;  as  well  as  give  yoxi 
leave  to  breathe,  and  make  the  woik  more  easy  and 
pleasant  to  yourself.  Besides,  when  persons  run  on 
heedless  witn  an  incessant  flow  of  words,  being  carried 
as  it  were  in  a  violent  stream,  without  rests  or  pauses, 
they  are  in  danger  of  uttering  things lashly  before  God; 
giving  no  time  at  all  to  their  own  meditation;  but  in- 
dulging tlw^ir  tongue  to  run  sometimes  too  fast  for  their 
own  thoughts,  as  well  as  for  the  aficctions  of  such  as 
are  present  with  them.  All  this  arises  from  the  hurry  of 


The  Student  and  Paston-.  6f 

Che  tongue  into  the  middle  of  a  sentence  before  the 
mind  has  conceived  the  full  and  complete  sense  of  it."* 
Avoid  tlie  extremes  of  a  too  low  and  muttering 
voice,  which  some  use,  and  a  clamorous,  strong,  noisy 
tone,  which  otliers  affect;  as  if  they  expected  to  be 
heard  for  their  loud  speaking;  or  as  if  the  devotion  of 
the  heart  consisted  in  a  strength  of  lui-fgs.  This  is  im- 
properly called  powerful  praying,  and  will  be  very 
disgustful  to  many.  3.  The  expression.  Here  let 
the  following  rules  be  observed. 

1.  Let  your  language  be  plain,  but  proper.  Avoid 
all  low,  vulgar,  and  obsolete  phrases,  but  affect  not  an 
elegant  or  rhetorical  style,  much  less  an  obscure  and 
mystical  one;  for  how  can  the  mind  feel  the  weight  of 
that  sentiment  it  does  not  understand? t 

2.  Scriptural  expressions,  if  happily  chosen,  are  ve- 
ry ornamental  in  prayer.  ''It  would  be  of  excellent 
use  to  improve  us  in  the  gift  of  prayer,  if  in  our  daily 
reading  of  the  word  of  God,  we  did  observe  what  ex- 
pressions were  suited  to  the  several  parts  of  this  duty; 
adoration,  confession,  petition,  or  thanksgiving;  and 
let  them  be  wrought  into  our  addresses  to  God  that 
day."|  And  to  be  furnished  with  a  Copia  of  scriptur- 
al expressions  to  be  used  in  prayer,  read  Henrifs 
Method  of  Prayer,  bishop  Wilkin^s  discourse  on  ih& 
Gift  of  Praijer;  or  Closet  devotions. 

But  here  let  the  two  following  cautions  be 
observed. 

1.  Let  not  your  prayer  be  all  in  scripture  words. 
Some  conceive  a  prayer  of  nothing  but  texts  of  scrip- 
ture tacked  together;  which  prevents  the  mind  from 
taking  a  proper  scope,  and  leaves  no  room  for  the  in- 
vention, or  the  utterance  of  pious  thoughts. 

•Watts'  Guide  to  Prayer,  p.  93.  f^^ee  Wilkin  on  Prater,   p.  4'S. 

tWa.ts'  Guide  to  p'-.iyer,  p.    7."'. 


62  The  Student  and  Pastor. 

2.  Avoid  the  dark,  mystical  expressions  of  scrip- 
ture; which  you  have  reason  to  believe  the  greatest 
part  of  your  hearers  do  not  comprehend  the  sense  of. 
"If  we  indulge  the  use  of  such  dark  sentences  in  our 
speaking  to  God,  we  might  as  well  pray  in  an  unknown 
tongue,  which  was  so  much  disproved  of  by  the  apos- 
tle, 1  Cor.  xiv,  9.  Let  not  the  pomp  and  sound  of 
any  hard  Hebrew  names,  or  obscure  phrase  in  scrip- 
ture, allure  us  to  be  fond  of  them  in  social  prayer,  even 
though  we  ourselves  should  know  the  meaning  of 
them,  lest  we  confound  the  thoughts  of  our  fellow- 
worshippers."* 

3.  If  you  have  not  the  faculty  of  clothing  your 
own  ideas  in  proper  and  pertinent  words,  borrov/  the 
phrases  and  expressions  of  others  upon  the  same  sub- 
ject. Make  a  collection  of  them  from  the  best  au- 
thors, but  remember  to  pick,  out  those  which  come 
nearest  to  your  own  phraseology,  or  such  as  you  best 
approve,  and  would  wish  to  have  in  readiness  when 
you  are  speaking  on  that  particular  subject.  And 
when  you  are  furnished  Iwith  a  store  of  such  well  cho- 
sen expressions,  turn  them  into  the  form  of  a  prayer, 
and  commit  them  to  memory;  which  expedient  will 
not  only  facilitate  your  expression^  but  give  room  for 
farther  invention.  "It  is  usual  for  young  students  to  be 
vcrycareful  ingathcringconunon-place  books:  It  would 
be  a  much  ;4rcatci'  advantage,  if  they  were  as  diligent  to 
collect,  under  proper  references,  any  such  particular 
matter  or  expjcssions  in  pia} cr,  wherewith  at  any 
time  tlicy  find  themselves  to  be  more  especially  aft^ct- 
ed."t 

4.  It  is  very  proper  and  requisite  that  your  prayer, 
after  sermon,  be  formed  on  the  subject  you  have  been 

•Walls'  Gni>lc  to  Piuver.  p.  76.  jWilkinN  Pnyer,  p-  39. 


The  Student  and  Pastor.  6S 

treating  of;  wherein  you  may  go  over  all  the  heads 
of  your  discourse,  and  touch  upon  the  most  important 
sentiments,  and  repeat  the  most  striking  expressions  in 
it.  But  as  the  mind  will  be  then  sometimes  fatigued, 
and  the  powers  exhausted  and  unfit  to  be  put  on  the 
new  labor  of  invention,  it  may  not  be  amiss  to  pen 
down  the  short  concluding  prayer  verbatim,  to  be  le- 
peated  memoriter;  but  without  confining  yourself 
either  to  the  precise  expressions,  or  method  you  had 
before  conceived,  if  the  mind  be  able  or  disposed  to 
enlarge. 

5.  Avoid  those  phrases  and  modes  of  expression 
which  you  know  to  be  disagreeable  or  disgustful  to 
your  hearers;  and  prefer  those  that  will  give  the  least 
offence  to  any  party  or  denomination  of  Christians. 

6.  Throw  your  prayer  out  of  a  form  as  much  as 
you  can,  by  varying  both  method  and  phrase,  and  by 
a  fresh  supply  of  sentiments  and  expressions;  which 
will  be  a  great  help  both  to  your  own  devotion,  and 
theirs  who  join  with  you  in  this  part  of  worship. 

7.  Let  your  prayers,  as  well  as  your  sermons,  be 
rather  too  short  than  too  long. 

8.  Avoid  preaching  prayers.  "Some  persons,  who 
affect  long  prayers,  are  greatly  faulty  in  this  respect; 
they  are  speaking  to  the  people  and  teaching  them  the 
doctrinesof  religion,  and  the  mind  and  will  of  God, 
rather  than  speaking  to  God  the  desires  of  their  own 
mind.  They  wander  away  from  God  to  speak  to 
men.  But  this  is  quite  contrary  to  the  nature  of 
prayer."* 

Lastly,  Be  not  too  fond  of  a  nice  uniformity  of 
words,  nor  of  perpetual  diversity  of  expression  in 
prayer.     "  We  should  seek   indeed    to  be  furnished 

♦Watts'  Gnide  to  prajer,  p.   f.6. 


64  The  Student  and  Pastor. 

with  a  rich  variety  of  holy  language,  that  our  prayers 
may  always  have  something  new  and  something  enter- 
taining in  them;  and  not  tie  ourselves  to  express  one 
thing  always  in  one  set  of  words,  lest  this  make  us 
grow  formal  and  dull,  and  indifferent  in  those  peti- 
tions. But  on  the  otlier  hand,  if  we  are  guilty  of  a 
perpetual  affectation  of  new  words,  which  we  never 
before  used,  we  shall  sometimes  miss  our  own  best 
and  most  spiritual  meaning,  and  many  times  be  driv- 
en to  great  impropriety  of  speech;  and  at  best,  our 
prayers  by  this  means  will  look  like  the  fruit  of  our 
fancy,  and  invention,  and  the  labor  of  the  head,  more 
than  the  breathings  of  the  heart."* 

I  shall  conclude  this  chapter  with  a  few  general  di- 
rections how  to  attain  and  improve  this  useful  gift. 

1.  Accustom  yourself  to  a  serious,  devout,  and  de- 
cent discharge  of  this  duty  every  day  in  private; 
whereby  a  readiness  of  conception  and  expression  will 
be  sooner  acquired. 

2.  Spare  no  pains  to  gain  so  excellent  a  talent;  fop 
it  is  not  to  be  had  (especially  by  some)  without  much 
application;  but  it  is  worth  it  all:  and  there  are  few 
things  on  which  the  labor  of  one  who  is  a  student  for 
the  sacred  ministry  can  be  more  usefully  employed. 

3.  Often  pray  for  this  gift  of  prayei'. 

4.  Endeavor  to  get  your  spirit  deeply  impressed 
with  the  great  things  of  religion:  and  let  those  senti- 
ments which  most  affected  you  in  your  most  serious 
frames,  be  wrought  into  your  piaycrs, 

5.  INIaintain  a  manly  presence  of  mind,  and  use  all 
proper  means  to  conquer  that  bash  fulness  and  timidity 
of  spirit  which  young  persons  are  subject  to,  and  is 
a  great  hindrance  to  a  decent  dischaigc  of  this  duty.f 

•Sec  Wa'."^'  GmkJc  to  Priiycr,  p.  89        tl.Uro.  p.  110—11$. 


,  The  Student  and  Pastor.  65 

6.  Take  every  opportunity  you  can  to  hear  others 
pray:  and  imitate  them  in  every  thing  you  observe  to 
be  decent,  graceful,  and  excellent. 

Lastly.  Vary  your  concluding  doxologies.  And 
that  you  may  herein  give  no  offence  to  any,  it  may  be 
proper  to  confine  yourself  to  those  of  scripture,  which 
are  very  various,  and  such  as  follow. 

Heb.  xiii,  21.— .Through  Jesiis  Christ,  to  tihom  he 
glory  for  evei^  and  ever.      Amen. 

Rom.  xvi;  25,  27.  No-x  to  him  that  is  ofiwwer  to 
establish  you  according  to  the  gospel  of  Jesus  Christ. 
To  God  only  wise,  be  glory  through  Jesus  Christ  for 
ever.     Amen. 

Rom.  ix,  5. — Through  Jesus  Christ,  u7zo  w  over 
all,  God  blessed  for  ever.  Amen. 

Gal.  i,  4,  5. — Who  gave  himself  for  our  sins,  that 
he  might  deliver  us  from  this  present  evil  world,  ac- 
cording to  the  ivill  of  God  and  our  Father:  To  whom 
be  glory  for  ever  and  ever.     Amen. 

Ephes.  iii,  20,  21 — Now  unto  him  who  is  able  to 
do  exceeding  abundantly  above  all  that  we  ask  or 
think,  according  to  the  power  that  worketh  in  us, 
unto  him  be  glory  in  the  church  by  Christ  Jesus 
throughout  all  ages,  world  without  end.     Amen. 

iTim.  i,  17. — Now  unto  the  King  eternal^  immor- 
tal, invisible,  the  only  wise  God,  be  honor  and  glory 
for  ever  and  even     Amen. 

1  Pet.  iv,  11. —  Through  Jesus  Christ  to  whom  be 
praise  and  dominion  for  ever  and  ever.     Amen. 

2  Pet.  iii,  18. —  Through  our  Lord  and  Savior 
Jesus  Christ,  to  whom  be  glory  both  now  and  for 
ever.     Amen. 


9 


66  The  Student  and  Pastor. 

Jude  ver.  24,  25. — Now  unto  him  thai  is  able  to 
keep  us  from  falling,  and  to  present  us  faultless  be- 
fore the  presence  of  his  glory  with  exceeding  joy,  to 
the  only  wise  God  our  Savior  be  glory  and  majesty, 
dominion  and  power,  both  now  and  ever.     4men. 

Rev.  i,  5,  6. —  Unto  him  who  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood,  and  hath  made  us 
kings  and  priests  to  God  even  his  Father:  To  him  be 
glory  and  dominion  for  ever  and  ever.     Amen. 

Rev.  V,  13. — Blessing  and  honor,  and  glory  and 
power  be  unto  him  that  sitteth  upon  the  throne,  and 
unio  the  Lamb  for  ever  and  ever, 

CHAPTER  VI. 

ct>NCERNlNO     THE     ADMINISTRATION      OF     THE        SACRAMENTS; 

1.  OF  Baptism. 

"A  minister  ought  to  instruct  his  people  frequently 
in  the  nature  of  baptism,  that  they  may  not  go  about 
it  merely  as  a  ceremony,  as  it  is  too  visible  the  greater 
part  do,  but  that  they  may  consider  it  as  the  dedicating 
their  children  to  God,  the  offering  them  to  Christ,  and 
the  holding  them  thereafter  as  his;  directing  their  chief 
care  about  them  to  the  breeding  them  up  in  the  nurture 
and  admonition  of  the  Lord."* — In  the  administration 
of  this  ordinance  it  is  best  to  keep  to  the  original  insti- 
tution as  your  rule  and  guide.  The  most  natural 
method  to  be  used  in  the  celebration  of  it,  seems  to  be 
this: 

1.  Recite  the  express  words  of  the  institution.  Matt, 
xxviii,  28.     Then, 

2.  It  would  not  be  amiss  to  say  something  in  vindi- 
cation of  those  two  positive  institutions  of  Christianity, 

•Burncl's  Paslcnal  Care,  p.  185. 


TJie  Student  and  Past(yt.  Cf7 

Baptism  and  the  Lord's  Supper;  and  to  shew  the 
excellency  of  the  christian  dispensation  from  its  sim- 
plicity, and  that  it  is  not  encumbered  with,  those  nu- 
meroiis  external  ceremonies,  which  the  Jewish  dispen- 
sation was. 

6.  Make  a  short  discourse  on  the  ordinance  as  a 
sacrament  of  the  christian  church;  wherein  you  may 
offer  some  useful  remarks   on   the  practice  of  infant 
baptism;  then  add  some  proper  observations  relating  to 
the  mode  and  manner  in  which  the  ordinance  is  to 
be  celebrated;  laying  this  down  as  an  undisputed  prin- 
ciple, that  in  the  manner  of  performing  divine  worship 
it  is  always  best  and  safest  to  keep  close  to  the  divine 
rule;  so  as  neither  to  go   beyond,  nor  fall  short  of  it: 
for  in  the  former  case,  we  know  not  whether  human 
and  arbitrary  additions  will  be  approved  of  God;    but 
this  we  are  sUre  of  he  will  never  condemn   us  for  not 
doing  what  he  never  commanded;  and  therefore   the 
sign  of  the  cross  may  be  safely   omitted,  as  no  where 
enjoined  by  God  himself:  and  as  to  the  latter  case, 
(i.  e.  neglecting  any   part  of  our  rule,   or  those  in- 
structions he  hath  given  us  for  the  directory   of  our 
worship)  this  must  certainly  be  criminal,  and  deroga- 
tory to  the  honor  of  the  divine  Institutor.     But  where 
the  circumstance  or  mode  of  any   religious   action  is 
left  undetermined  in  the  form  and  words  of  the  insti- 
tution, that  which  is  most  decent  and  convenient  is  to 
be  preferred.     Hence  sprinkling  or  washing  the  face 
of  the  baptized  person  gently  with  the  hand,  is  to  be 
preferred  to  plunging  the  body  all  over  in  water;  be- 
cause the  former  is  more  safe  and  decent,  and  the  lat- 
ter no  where  commanded  as  the  standing,  universal 
mode  of  baptizing. 


jBS  The  Student  and  Pastor. 

4.  Be  more  particular  in  explaining  the  nature 
end,  and  design  of  this  ordinance,  and  in  opening  the 
typical  part  of  it.  Here  you  may  bring  in  the  doc- 
trine of  sanctification,  and  the  purifying  influences  of 
the  holy  Spirit  figured  by  the  water  in  baptism,  and 
the  relation  this  christian  institution  has  to  the  baptiz- 
ing of  proselytes,  and  to  the  Jewish  ordinance  of  cir- 
cumcision. 

5.  You  may  then  briefly  open  the  nature  of  the 
present  duty  of  the  parents;  in  giving  up  their  child 
to  God,  and  what  is  implied  therein,  viz.  their  desire 
that  it  should  be  received  into  the  church  of  Christ,  and 
brought  up  in  the  Christian  faith.  And  t>e  very  par- 
ticular in  your  address  to  the  parents  of  the  infant 
which  is  to  be  baptized;  pressing  upon  them  the  im- 
portance of  their  charge,  and  the  care  they  are  to  take 
in  the  education  of  their  child;  especially  in  reference 
to  its  spiritual  and  eternal  concerns.  But  this  may  be 
either  before,  or  after  the  ceremonial  part  of  the  ordi- 
nance is  performed. 

6.  Proceed  then  to  ask  a  blessing  upon  the  ordi- 
nance;  and  pray  for  the  infant  in  particular. 

7.  Then  take  the  infant,  and  washing  it  gently  with 
water  baptize  it  in  the  name  of  the  Father  and  of  the 
Son,  and  of  the  IIolij  Ghost. 

Then,  lastly,  (if  the  exhortation  to  the  parents  do 
not  come  in  here,  but vva  s  addressed  to  them  before) 
conclude  with  the  thanksgiving  prayer  and  the  bene- 
diction. 

II.  Of  the  sacrament  of  the  Lord's  Supper. 

1.  Of  the  method  of  performing  it. 

2.  Of  taking  in  communicants. 

1.  Of  the  method  of  pcriorming  it.  The  most  vc^r- 
ular  method  seems  to  he  this.  1.  Make  a  short  pre- 
paratory discourse,  tending  to  open  the  nature  and  de- 


The  Student  and  Pastor.  69 

sign  of  this  sacrament,  and  the  necessity  and  import- 
ance of  its  intention;  or  to"  excite  some  devout  affec- 
tions in  the  minds  of  the  communicants,  especially  re- 
lating to  the  love  of  Christ,  the  design  of  his  death  and 
sufferings,  and  the  necessity  of  a  frequent  commemo- 
ration thereof  in  this  sacred  institution.  But  let  the  ad- 
dress be  very  serious,  and  very  solemn.  Then  2.  read 
distinctly  the  words  of  the  institution.  Then  3.  sol- 
emnly pray  for  the  divine  blessing  and  presence;  give 
thanks  to  God  for  the  institution  of  the  visible  sym* 
bols  to  affect  your  mind,  and  assist  your  faith;  and 
earnestly  pray  that  the  great  end  of  this  sacred  solem- 
nity may  be  visibly  answered  in  every  one  of  the  com- 
municants, and  be  manifested  in  their  growing  love  to 
the  Redeemer,  and  more  steady  attachment  to  his  gos- 
gel,  as  their  only  rule  of  faith  and  life.  Then  4.  break 
the  sacramental  bread,  and  distribute  it  either  person- 
ally, or  by  the  hands  of  the  deacons.  To  assist  the 
devotion  of  the  communicants,  it  is  the  custom  of  some 
ministers  to  pronounce  now  and  then  some  serious  and 
weighty  sentences  relative  to  tlie  love  and  sufferings  of 
Chtist,  or  the  benefits  of  his  death.  But  this  is  dis- 
used by  others  under  an  apprehension  that  instead  of 
quickening  the  devotion  of  our  fellow  worshippers,  it 
may  interrupt  it,  by  diverting  the  course  of  their  own 
meditations — 5.  After  the  distribution  of  the  bread, 
make  a  short  prayer  to  beg  the  continuance  of  the  di- 
vine presence  and  blessing,  and  that  God  would  gra- 
ciously forgive  the  infirmities  of  our  worship;  and  give 
thanks  for  the  element  3  ou  are  about  to  partake  of, 
and  p'.ay  that  it  may  answer  the  design  intended  by  it; 
which  is  all  that  protestants  mean  by  the  consecration 
of  the  elements.  But  it  is  the  custom  with  some  to  pray 
for  a  blessing  on  both  the  elements,  in  one  single  pray- 


70  The  Student  and  Pastor. 

er.  6.  Then  follows  the  distribution  of  the  cup  in  the 
manner  before  mentioned.  In  some  churches  it  is  the 
custom  for  the  minister  to  partake  of  the  elements 
last:  and  in  others  first;  pronouncing  with  an  audible 
voice  these,  or  some  such  words,  "In  obedience  to 
Christ's  command,  and  in  remembrance  of  him  I  take 
and  eat  this  bread,  as  the  memorial  of  his  body  which 
was  broken  for  sin."  And  so  in  partaking  of  the  cup, 
"1  take  and  drink  this  cup,  &c."  After  the  distribution  of 
the  elements^  the  minister  sometimes  makes  a  short  ex- 
hortation to  the  people,  relating  to  the  nature  of  their 
sacramental  obligations,  and  exhorting  them  to  be  faith- 
ful thereunto.  After  which  a  collection  is  made  for  the 
poor  by  the  deacon  from  pew  to  pew,  or  at  the  door 
when  the  congregation  breaks  up.  7.  then  follows  a 
suitable  hymn  or  psalm.  Lastly.  Conclude  with  a 
short  thanksgiving  prayer.  In  order  to  furnish  your 
mind  with  suitable  matter  for  your  sacramental  exhor- 
tations and  prayers,  it  is  requisite  to  read  some  proper 
devotional  treatise  on  this  ordinance,  before  you  enter 
on  the  celebration  of  it. 

2.  The  method  of  admitting  communicants  to  the 
Lord's  table.  This  is  different  in  different  churches. 
For  direction  in  tliis  affair  these  general  rules  may  be 
of  service. 

1 .  As  every  particular  church  is  a  select  religious 
society,  e\cry  member  of  it  has  a  right  to  be  satisfied 
of  the  character  and  qualification  of  every  new  mem- 
l)cr  that  is  admitted  into  it.  This  is  plain  from  the 
very  natiii-e  and  design  of  such  a  society,  and  necessa- 
ry to  jHcserve  tlic  purity  and  discipline  oUhe  church. 

2.  'i'hat  the  qualiiications  required    in   the  candi 
dates,  should  be  no  other  than   what  wc   have  plain 
warrant  from  sciipturc  to  demand,  and  such   as  are 


The  Student  and  Pastor.  71 

necessary  to  preserve  piuity  and  discipline:  For  here- 
in (as  well  as  in  other  parts  of  christian  discipline  and 
church-government)  we  are  strictly  to  adhere  to  scrip- 
ture as  our  rule,  so  far  as  it  atYords  us  any  direction  in 
this  matter.  And  therefore  to  require  that  the  spiritu- 
al experiences  of  the  candidate  be  publicly  declared  by 
himself,  or  read  by  another,  in  the  presence  of  the 
church,  before  he  is  suffered  to  communicate  with 
them,  (which  is  the  practice  insomeprotestant-dissent- 
ing  congregations)  is  not  only  unnecessary,  but  un- 
warrantable, and  often  attended  with  very  bad  effects; 
it  is  unnecessary,  because  it  is  found  not  to  answer 
the  end  principally  designed,  the  greater  purity  of  the 
church;  it  is  unwarrantable,  because  we  have  no  shad- 
ow of  a  precept  or  precedent  for  it  in  scripture,  or  prim- 
itive antiquity;  and  the  bad  consequences  of  it,  are 
1 .  It  bars  the  way  to  this  ordinance,  discourages  meek, 
humble,  and  modest  persons  from  proposing  them- 
selves to  the  communion,  whilst  it  is  easily  accessible 
to  men  of  bold,  forward,  and  confident  tempers.  2.  It 
is  a  temptation  to  the  candidates  to  declare  more  than 
they  have  really  experienced,  lest  the  church  should  le- 
ject  them;  or  to  describe  the  animal  passions  as  divine 
influences,  and  the  workings  of  the  imagination  as  the 
operations  of  the  Spirit,  which  young  and  unexpericn- 
oed  christians  are  too  apt  to  do.  3.  It  supposes  and 
countenances  some  very  mistaken  principles,  viz.  that 
none  have  a  right  to  this  ordinance  but  those  whose 
hearts  are  really  converted;  nor  even  they  until  they 
are  sensible  of  this,  and  are  able  to  make  others  sensi- 
ble of  it,  by  describing  the  time,  means,  manner,  and 
effects  of  that  conversion.  4.  It  attributes  a  power 
to  the  church  which  they  have  no  right  to,  viz.  of 
judging  the  hearts  of  others;  and  that  by  averyprcca-^ 
nous  rule,  vi?.   from  what  they  say   of  themselves. 


•72  The  Student  and  Pastor. 

For  if  they  judge  by  the  general  character,  life,  and 
conversation  of  the  candidate  (which  is  a  much  better 
rule)  there  is  no  necessity  for  a  public  declaration  of  his 
experience.  It  likewise  implies  a  power  in  the  church 
of  excluding  from  this  ordinance  all  that  cannot  pro- 
duce such  evidence  of  their  real  conversion  as  will  sat- 
isfy every  member  of  the  church.  Upon  what  foun- 
dation so  extraordinary  a  claim  is  built  it  is  hard  to 
say.  Lastly.  This  practice  tends  to  make  the  mem- 
bers thus  admitted,  too  careless  and  confident  after 
their  admission;  for  when  they  have  the  testimony  of 
the  whole  church  concurring  with  their  own  strong 
imagination  that  they  are  true  converted  christians, 
and  look  upon  the  sins  they  commit  after  this  only  as 
the  weaknesses  oi  God's  children,  they  are  in  great 
danger  of  being  betrayed  into  a  false  and  fatal  peace. 
Therefore, 

3.  A  creditable  profession  and  unblemished  charac- 
ter and  conversation  may  be  deemed  as  a  necessary 
and  sufficient  qualification  for  the  holy  communion. 
This  is  necessary  in  order  to  keep  up  the  discipline,  and 
preserve  the  purity  of  the  church;  and  it  is  sufficient, 
because  we  do  not  find  that  our  sacred  rule  requires 
any  thing  farther.     And 

4.  As  soon  as  the  members  of  the  church  are  satis- 
fied of  this  general  qualification  of  the  candidate,  they 
have  no  right  to  refuse  their  assent  to   his  admission. 

5.  Provided  they  have  this  satisfaction,  it  is  not  ma- 
teiial  by  what  means  they  leceive  it.  Sometimes  the 
elders  of  the  church  are  deputed  to  conl'er  privately 
with  the  candidate,  and  huiuiic  into  his  knowledge  of 
the  design  and  nature  of  this  ordinance;  and  whether 
iiis  views  and  ends  in  desiring  to  join  in  it  be  sincere 
and  riglit.  Sometimes  this  is  left  entirely  to  the  min- 
ister whose  business  it  more  properly  is;  who,  if  he  be 


The  Siiidcnt  cud  Pashr.  13 

saUsAed  in  those  points,  acquaints  the  church  of  it  afc 
the  next  ensuing  sacrament:  and  thereupon  declares, 
that  if  any  of  the  members  present  do  not  signify  to 
liim,  before  the  next  sacrament,  any  objections  against 
the  candidate's  admission,  he  will  then  (by  their  con- 
sent) be  admitted  to  the  ordinance,  as  a  member  of 
that  church.  In  other  churclies,  members  aie  admit- 
ted by  the  minister  only,  without  any  notice  given  to 
the  church  until  the  very  time  of  their  admission;  nor 
even  then  are  they  apprized  of  it  any  other  waj^  than 
by  a  few  petitions  in  the  minister's  prayer  particularly, 
in  behalf  of  the  new  admitted  member. 

Lastly.  The  church  has  an  undoubted  right  to  ex- 
pel iiregular  and  unworthy  members:  this  is  geneially  . 
done  at  first  by  suspension;  when  the  minister  inti* 
mates  his  desire,  and  that  of  the  church,  to  the  delin- 
quent member,  that  he  would  refiain  from  coming  to 
the  sacrament  till  he  hears  fartlicr  fiom  him;  which  is 
generally  sufficient.  Vv'ithout  the  solemnity  of  a  formal 
and  public  expulsion. 

CHAPTER  VII. 

OF    VISITING    THE    SiCIC* 

THIS  is  a  very  arduous  and  delicate  oiTice,  and  espe 
cially  in  some  circumstances;  and  a  different  method 
of  address  and  conduct  is  requisite  according  to   the 
difi^^rent  characters  of  the  persons  you  visit. 
It  will  therefore  be  proper, 

I.  To  lay  down  some  general  rules  to  be  observed, 
in  order  to  a  right  execution  of  this  part  of  your  duty- 

II.  To  specify  some  particular  cases. 

I.  To  lay  down  some  general  rules  to  be  oI)servcd< 
!n  order  to  a  right  execution  of  this  part  of  your  dutv* 
10 


74  The  Student  and  Pastor, 

1.  A  previoiis  preparation  for  it  is  very  proper;  by 
considering  what  kind  of  address  will  be  most  neces- 
sary and  suitable  to  the  person  you  visit.  It  is  some- 
thing strange  (as  a  late  judicious  divine  well  observes) 
that  ministers  who  take  so  much  pains  to  prepare  for 
the  work  of  the  pulpit,  should  generally  take  so  little, 
to  prepare  for  this,  which  is  one  of  the  most  difficult 
and  most  important  offices  in  the  ministry.* 

2.  It  would  be  advisable  to  have  in  readiness  a  good 
store  of  scripture  expressions,  adapted  to  the  support 
and  comfort  of  the  afflicted;  which  may  be  easily  col- 
lected from  the  common  place  book  to  the  Bible;  and, 
out  of  these,  choose  such  as  are  most  applicable  to  the 
case  of  your  friend. 

3.  Adapt  yourself  to  his  taste  and  understanding, 
as  well  as  to  the  circumstances  of  his  case;  by  making 
such  observations,  and  using  such  expressions  as  you 
know  are  most  familiar  and  agreeable  to  him:  but 
take  care  to  explain  the  phrases  you  make  use  of,  if 
you  have  reason  to  think  he  docs  not  understand 
them. 

4.  Let  your  deportment  and  address  be  very  free, 
friendly,  close,  tender,  and  cojiipassionate. 

5.  Place  youi'cpif  in  the  condition  of  the  person  before 
you;  and  consider  in  what  manner  yo  i  would  wish  a 
minister  or  friend  to  behave  to  you  in  those  circum- 
stances. 

6.  Whilst  you  arc  tender,  be  sure  to  be  faithful; 
and  have  respect  to  the  approbation  of  your  conscience 
afterwards.  Uemember  that  you  are  a  minister  of  the 
gospel,  and  must  not  sacrifice  the  cause  of  truth  and 
oodliness  to  a  false  shame  or  tenderness. 

o 

*Ccttc  fi<nct'u)n  est  aussi  iinc  dc  cclles,  clout  on  s'aquilc  lo  pUismal. 
I. a  pltispiiri  lies  minisirt-s  n'y  iiporlcnt  ancuiu'  prcpaiMlion.  Ccpcmlant, 
ollc  n'est  pas  moms  ilifTicile  f|u'irr.portai>ic.  On  se  prepare  pourlcs  ser- 
mons, inais  nun  pas  punrvuir  Ics  maladcs.     Ostcrvald,  p.  SOT. 


The  Student  and  Pastor.  75 

Lastly.  Let  your  prayer  for  the  sick  person  be 
short,  but  very  serious  and  solemn,  and  adapted  as 
much  as  may  be  to  the  state  of  his  soul,  and  the  dan- 
ger of  his  disease.  In  all  which  offices  there  is  great 
need  of  much  piety,  fidelily.  and  wisdom,- 

II.  Let  us  now  consider  how  a  minister  ought  to 
behave  in  his  visitation  of  the  sick,  under  some  partic- 
ular circumstances.     And 

L  If  you  have  reason  to  believe  that  the  afflicted 
person  you  visit  is  a  real  good  Christian,  your  work 
will  not  be  very  difficult;  it  may  be  pleasant  and  use- 
ful; and  you  may  possibly  receive  more  advantage 
from  him,  than  he  does  from  you.  For  a  christian's 
graces  r.re  at  such  a  time  commonly  most  lively,  and 
the  tongue  very  faithful  to  the  sentiments  of  the  heart; 
so  that  you  will  presently  see  what  it  is  that  lies  most 
upon  his  mind.  And  as  your  present  business  will  be 
to  administer  consolation  and  solve  his  doubts, 

Your  topics  oi  consolation  maybe  taken  (L)  From 
his  past  experience.  Direct  him  to  look  back  to  the 
goodness  of  God  to  him,  and  the  sensible  experience 
he  has  had  of  the  divine  love  and  presence.  Bid  him 
think  of  what  God  has  done  for  his  soul,  and  thence 
draw  David's  conclusion,  "Because  the  Lord  has  been 
my  help,  &c."  (2.)  Refer  his  thoughts  to  the  paternal 
character.  And  bid  him  think  of  the  compassions  of 
a  father  to  a  weak  and  helpless  child.  (3.)  Open  the 
inexhaustible  stores  of  the  divine  mercy  in  the  gospel. 
(4.)  Insist  on  the  mighty  efficacy  of  the  Redeemer's 
blood.  (5.)  The  genuine  marks  of  a  true  faith  and 
sincere   repentance.      L:*stly.    Endeavor  to  affect  his 

•PotjrmoiUrcr  que  la  picte  est.  necessaire,  vous  u'avez  que  remanjiier, 
qu'on  fait  trois  fonctions  aiijires  tte  malac'n  s.  II  faut  soiukr  la  conscicnct-, 
leur  donner  les  conseils,  qui  sont  necessalvcs,  ct  pricrpour  eux.  Idi-m, 
p.  290. 


T6      '  The  Student  and  Pastoy. 

Kiindwltii  a  lively  appiehension  of  the  heavenly  glory, 
to  which  1j(;  will  very  shortly  be  received. 

And  as  to  his  doubts,  tell  him,  (1.)  That  he  is  not  a 
proper  JLid;2;e  in  his  own  case,  under  the  present  weak- 
ness of  his  powers;  that  the  lowness  of  his  animal 
spisits  causes  him  to  look  too  much  upon  the  dark 
side,  and  to  see  every  thing  through  a  wrong  medium; 
that  he  has  no  reason  to  suspect  his  case  to  be  worse 
now  than  it  was  when  he  had  better  hopes  concerning 
it.  (2.)  That  tiic  best  of  men  have  had  their 
doubts;  that  if  it  be  the  sign  of  a  weak  faith,  it  is 
however  the  sign  of  some  true  faith.  (3.)  That  it 
is  much  safer  to  be  doubtful  than  over-confident.  (4.) 
I'hat  h.)wever  variable  be  our  frame,  God's  regards 
for  his  own  children  are  unchangeable.  (-5.)  Bid  him 
examine  his  doubts  to  the  bottom,  and  .trace  them  up 
to  the  true  source;  and  perhaps  they  may  appear  to 
arise  from  the  agency  of  Satan,  who  delights  to  di^tuib 
the  trap.quillily  of  those  he  cannot  destroy.  (0.)  Ask 
him,  if  he  has  any  hopes?  and  whether  he  would  pait 
with  the  little  hope  he  has,  for  the  greatest  treasures 
on  earth?  Bid  him  cxairiine  the  foundation  of  those 
hopes,  as  well  as  that  of  his  fears;  for  he  can  never 
judge  aright  until  he,  look  on  both  sides:  and  often- 
times a  christian's  weak  hope  has  a  better  foundatioii 
than  his  strongest  feais.     But, 

2.  Is  the  cliaracter  of  the  sick  person  you  visit 
doubtful?  your  business  is  more  difticuit,  and  your 
address  must  be  more  cautious. 

If  thcrK  be  no  apparent  danger  vi  death,  (1.)  En- 
deavor to  give  him  just  notions  of  a  particular  provi-r 
dence;  that  though  men  do  not  so  often  attend  to  it  as 
they  ought,  yet  most  certain  it  is,  both  from  scripture 
{ind  reason,  tl'.at  whatever  befalls  every '  individual 
mm  on  earth   is  under  the  iinij^diate  direction  of 


The  Student  and  Pastor.  17 

providence:  and  as  to  this  affliction  in  paiticulai',  per- 
suade him  to  rcgaid  and  consider  it  as  the  hand  of 
God.  Then  (2.)  discourse  on  the  wisdom  and  good- 
ness of  God  in  sending  these  occasional  rebukes  of 
his  providence;  which,  whatever  we  think,  are  sent  for 
the  best  ends.  Afflictions  are  the  physic  of  the  soul, 
designed  to  purify  and  purge  it.  (3.)  Under  this  view 
of  things  press  upon  him  the  exercise  of  patience,  sub- 
mission, and  a  total  resignation  to  the  divine  will;  and 
direct  him  to  look  upon  the  present  dispensation 
(though  grievous)  as  gent  in  meicy  to  him,  and  as 
what  may  hereafter  produce  the  most  excellent  effects. 
(4.)  Tell  him,  that  in  the  best  of  men  there  are  sins  and 
follies  sufficient  to  justify  the  severest  dispensations  of 
God's  providence;  that  many  good  christians  liave  suf- 
fered worse;  and  what  reason  he  has  to  be  thankful 
that  his  case  is  not  more  calamitous.  (5.)  Remind  him 
of  the  many  mercies  mixed  with  the  present  affliction. 
(6.)  If  it  should  please  God  to  restore  him,  exliort  him 
faithfully  to  concur  with  the  design  of  this  visitation 
by  his  constant  endeavor  to  amend  what  his  con- 
science now  smites  him  for. 

But  if  there  be  apparent  symptoms  of  approaching 
death,  exhort  him  (1.)  seriously  to  review  his  past  life, 
to  call  to  mind  the  most  remarkable  transgressions  of 
it,  for  wliich  he  should  now  greatly  humble  his  soul 
before  God,  and  sincerely  renew  his  repentance.  And 
that  his  repentance  nvay  be  sincere  and  unfeigned, 
(2.)  Endeavor  to  make  him  sensible  of  the  evil  and 
guilt  of  sin,  from  its  contrariety  to  the  holy  nature  of 
God,  and  the  inevitable  ruin  it  exposes  the  soul  unto. 
(3  )  When  he  is  thus  lunvible  and  jienitt  nt,  revive  him 
with  the  consolations  of  the  gospel;  the  amazing  com- 
passion and  goodness  of  God  to  a  world  of  sinjiers,  iu 


^8  The  Student  and  Pastor. 

sending  his  Son  to  redeem  them  by  his  death;   and 
the  merits  of  the  Redeemer's  sufferings,  whose  blood 
cleanses  from  all  sin.     Then   (4.)  Open  to  him  in  a 
plain  and  easy  manner  the'gospcl  method  of  salvation 
by  Jesus  Christ,  and  the  only  terms  of  pardon  there 
proposed,  viz.  repentance,  faith,  and  a  holy  life:    and 
tell  him  particularly,  that  saving  faith  in  Christ  does 
not  consist  in  a  confident  persuasion  that  he  died  for 
him  in  particular,  but  in  the  lively  exercise  of  love  to 
him,  a  desire  to  serve  and  please  him,  and  a  humble 
dcpendance  on  his  merits  for  justification  and  pardon. 
(5.)  In  a  deep  self-abhorrence  for  his  sins,  and  in  such 
a  lively  faith  in  Christ,  advise  him  to  call  upon  the 
Father  of  mercies  for  pardon  through  Jesus  Christ  his 
Son.     (6.)    Remind  him  to  settle  his  aliliirs  in  this 
world,  as  well  as  ho  can;  and  then  think— no  more  of 
it  for  ever—and,   Lastly.   Leave  with  him  some  suit- 
able  text  of  Scripture  which  you  apprehend  most  ap- 
plicable to  the  state  of  his  soul.    But, 

'3.  If  the  sick  man  you  visit  has  been  notoriously 
wicked,  and  appears  ignorant,  insensible,  and  hardened, 
your  business  then  is  the  most  difficult  of  all. 

To    make  any  right  impression  on  such  a  one,  you 
must  (1.)    Pray  to  God  beforehand  that  you  maybe 
enabled  to  say  something  that  is  suitable  to  his  case, 
which  may  be  a  means  of  awakening  him  to  a  proper 
sense  of  his  danger— And  then  (2.)  When  you  come 
into  his  room,  appcjir  deeply  affected  with  his  case. 
Let  him  see  that  you  are  more  concerned  for  him,  than 
he  is  for  himself;  that  you  are  more  sensible  of  his 
danger  than  he  is  of  his  own— TiUMi    (3. )   In  order  to 
bring  him  to  a  proper  sense  of  his  state  and  c-anger, 
j)iit  some  close  questions  to  him  relating  to  the  holy 
and  rigliteous  nature  of  God;  his  infinite  hatred  of  sin; 
the  absolute  impossibility  of  being  happy  hereafter  but 


The  Student  and  Pastor.  79 

in  his  favor;  the  certainty  of  a  future  judgment,  'n-Jieri 
God  'Will  render  to  every  one  according  to  his  works; 
and  the  unspeakable  importance  of  the  soul's  being 
safe  for  eternitj^  Then  (4.)  Beg  of  him  not  to  deceive 
himself  with  vain  hopes;  but  be  willing  to  sec  the  truth 
of  his  case,  as  it  is  represented  to  him  in  the  unerring 
word  of  God,  however  dangerous  or  dreadful  it  may 
appear  to  him;  for  whilst  he  shuts  his  eyes  against  the 
danger,  there  is  no  possibility  of  escaping  it.* — (5.)  If 
his  distemper  is  like  to  be  fatal,  let  him  know  it;  and 
that  all  that  can  be  done  to  escape  everlasting  misery, 
must  immediately  be  done;  that  theie  is  as  yet  some 
hope  (though  it  be  but  small)  that  this  possibly  may 
be  done;  that  on  this  moment  depends  his  future  con- 
dition for  ever:  And  beg  him  not  to  lose  this  last  and 
only  cast  he  has  for  eternity.  (6.)  If  his  conscience  by 
this  means  be  awakened,  and  you  observe  some  genu- 
ine relentings  of  heart,  take  that  occasion  to  assist  its 
workings,  to  enforce  its  repi^oofs  and  urge  its  convic- 
tions, till  you  sec  something  like  a  true  penitential  re- 
morse. Then  (7.)  Earnestly  pray  w  ith  him,  and  for 
him;  that  God  would  continue  to  give  him  a  just  sense 
of  his  sin  and  danger,  and  that  his  grace  and  spirit 
may  carry  on  those  convictions  till  the3Mssue  in  a  real 
change  of  heart.  Then  (8.)  Take  your  leave  of  him 
in  a  tender  and  affectionate  manner,  not  without  giv- 
ing him  some  hope  that  if  the  same  sensible  and  peni- 
tent frame  contijiue,  tliere  may  be  mercy  in  reserve 
for  him:  But  beg  of  him  whilst  he  has  the  use  of  his 
reason  not  to  omit  any  opportunity  of  crying 
mightily  to  God  for  mercy  through  the  merits  of  Jesus 
Christ  liis  Son.  (9.)  In  your  next  visit  (which  should 
be  soon  after  this)  if  you  find  him  penitent,  exhort 

♦See  Burnet's  Fastoral  Care,  p.  19J. 


so  The  Student  and  Pastor. 

hhn  to  glorify  God  by  making  an  ample  confession  of 
liis  sins  in  private,  with  all  their  heinour^  aggravations, 
and  not  to  be  afiaid  to  see  the  worst  of  himself;  and  if 
he  has  in  any  matter  injured  or  defrauded  others,  you 
must  insist  upon  it  as  a  mark  of  true  repentance,  that 
he  immediately  make  restitution  or  satisfaction,  if  it  be 
in  his  power.  Lastly.  If  his  penitential  sorrow  still 
continue,  and  you  have  reason  to  believe  him  sincere, 
you  may  begin  to  administer  the  consolations  of  the 
gospel,  and  address  him  as  you  have  been  directed  in 
the  case  of  the  person  before  mentioned  under  the  like 
circumstances.* 

CHAPTER  VIII. 

CONCERNING  1'HE  MINISTER'S  CONDUCT    TOWARDS    HIS   PEOPLE. 

riPjRE  it  will  be  proper,  (1.)  to  lay  down  some  general 
rules  to  be  observed  at  all  times.  And,  (2.)  some  par- 
ticular rules  applicable  to  extraordinary  occasions. 

1.  To  lay  down  some  general  rules  to  be  observed 
at  all  times. 

Previous  to  these  I  would  desire  you  to  observe 
these  two  things:  (1.)  Arm  yourself  with  resolution, 
and  prepare  to  meet  with  difficulties  and  contempt. 
Tlic  nature  of  your  office  implies  the  first,  and  all  the 
dignity  of  it  will  not  secure  you  from  the  last.  But 
i f  you  beii.ive  prudently  and  faithfull}'  in  it,  you  will 
meet  with  contempt  from  none  but  those  who  deserve 
it,  iind  whose  esteem  would  be  no  honor.  (2.)  Study 
the  true  nature  of  chiistian  humility:  And  let  your 
mind  be:  clolhcd  with  it  as  its  greatest  ornament. 
But  distingnisli  between  that  dastardly  meanness  and 

•ico  Splnks's  sick-miii  Nisilojl.     0.stcr\v;iia  dc  l:i  Visile  des  Mahwics. 


Tlie  Student  and  Pastor.  81 

pusillanimity  whicli  makes  you  ashamed  to  look  in 
the  f:ice,  and  speak  in  the  presence  of  your  superiors, 
(and  may  tempt  you  to  an  abject  compliance  with 
all  their  humors,)  and  that  humility  which  arises  from 
a  reverence  of  God,  a  consciousness  of  your  own  de- 
fects, the  difficulty  of  your  work,  and  the  knowledge 
of  your  character.*  This  will  teach  you  to  bear  con- 
tempt with  dignity,  and  applause  with  decency;  the 
latter  perhaps  you  will  find  not  less  difficult  than  the 
former.  Let  the  knowledge  of  yourself  be  your  guard 
against  that  vanity  of  mind  which  will  be  apt  to  steal 
into  it  when  you  hear  the  approbations  or  commen- 
dations of  men.f  Thus  armed  with  resolution  and 
humility,  let  your  principal  care  be, 

1.  To  be  faithful  to  God  and  conscience;  and  take 
care  that  nothing  betray  you  into  such  a  behavior  up- 
on any  occasion,  for  which  your  own  mind  will  re- 
proach you  in  secret.  And  a  steady  regard  to  this 
rule  will  lead  you  to  decline  the  most  usual  and  dan- 
gerous temptations. 

2.  Let  your  conduct  to  all  be  inofTensive,  beneficent, 
and  obliging.  Make  it  your  practice,  and  it  will  be 
your  pleasure,  to  do  some  kind  office  to  every  one  to 
whom  you  have  a  power  and  opportunity  of  doing  it 
with  prudence.  And  let  the  emperor  Titus's  rule  of 
conduct  be  yours,  Not  to  let  one  day  pass,  if  possible, 
without  doing  some  good  to  one  peison  or  other. 

3.  Visit  your  people  in  a  kind  and  friendly  manner, 
as  often  as  it  suits  with  your  convenience  and  theirs. 

•  I.audaU  est  Ih.sacris  Uteris  humililas.  cl.imnata  siip^rbia;  scd  est  hii» 
militatis  g-iui'-,  quu  nihil  est  detestabilius;  est  et  stiper  bix  j^enus,  quo 
nihil  laud:thil  us.  Erasni.  Ercl.  s._  p.  I'l. 

f  Non  si)l  iiti  adversus  sinislpa  populi  judicia,  advcrsus  ni;ditiam  etiam 
pi;-  dicta  Cal'imniantiiim,  advcrsus  sinudtates  illoriim  cpdhus  ob  vltam 
rorruptam  iiivlsa  est  vevilas,  scd  etiam  adversus  acclatniitinncs,  &  ap- 
plausus  hominum  laudautium,  debet  habere  solidum  &  immobdem  spirit 
turn.     Id.  p.  20. 

11 


52  The  Student  and  Pastor. 

This  is  the  business  of  the  afternoon:  for  the  whole 
morning,  and  as  much  time  as  you  can  redeem  at 
night,  should  be  devoted  to  study.  Where  your  visits 
are  most  pkasant  and  profitable,  and  most  expected 
and  desired,  pay  them  most  frequently.  But  wheie 
there  is  any  prospect  of  doing  good  to  any  in  ycur 
flock,  there  you  should  sometimes  pay  your  visits, 
though  it  be  to  the  poorest  persons,  and  e^^pecially 
when  they  are  in  trouble.  And  in  all  your  visits  take 
some  opportunity  of  making  moral  remarks,  or  drop- 
ping some  useful  instructions,  or  leaving  some  good 
rule,  or  religious  observation  for  their  benefit.  But 
this  must  be  done  not  with  a  magisterial  authority,  or 
ministerial  air,  but  with  all  the  freedom  and  ease  im- 
aginable, en-passant,  and  when  it  rises  naturally  out 
of  the  subject  of  the  conversation. 

4.  Throw  off  all  affectation,  parade,  stiffness,  mo- 
rose conceit,  reserve,  and  self  sufficiency.  Let  3'our 
ambition  be  to  be  distinguished  by  nothing  but  real 
goodness,  wisdom,  and  benevolence.  And  be  cour- 
teous, free,  condescending,  affable,  open,  unreserved, 
and  fiiendly  to  all.  But  amidst  all  your  freedoms, 
forget  not  the  dignity  and  decorum  of  your  character.* 

5.  Circumspect]}'  avoid  every  thing  that  may  give 
them  unnecessary  offence,  whether  by  word  or  con- 
duct, though  it  be  in  matters  of  indifference.  You 
may  possibly  in  point  of  fidelity  be  obliged  to  give 
them  offence  in  some  important  things;  in  all  others 
therefore  you  should  endeavor  to  conciliate  their  es- 
teem and  respect.  It  shews  much  weakness,  and  little 
prudence  and  candor  to  be  obstinate  and  tenacious  of 

Est  aiitem  n^n  vulj^arif?  pnirlcntise,  sic  esse  mansuetiim  crp,a  omncF, 
at  tamcn  ofticii  autliori(ai:itcm  tiicans;  sic  esse  faiuiliarcm,  modcslum  t^ 
comt- m  fPgn  snbditos,  ut  fiimiliavitas  &  lcnit;is  non  t)ariat  comm.pUim. 
C)-a»iu.  Eccles.  p.  166. 


The  Student  and  Pastor.  8S 

little  things,  whether  modes,  customs,  or  phrases  which 
are  offensive  to  othei's.  It  is  not  walking  charitably, 
nor  foliowiii2;'  the  things  that  make  for  jDcace;  and  is  a 
violation  of  the  apostle's  rule  of  becoming  all  things  to 
all  men.*  But  see  that  your  charitable  conformity  do 
not  transgress  the  laws  of  sincerity. 

6.  Above  all,  let  your  character  be  a  fair  copy  of 
^he  virtues  you  preach;  and  let  the  documents  of  the 
pulpit  be  exemplified  in  the  conduct  of  your  life.  A 
minister  should  abstain  from  the  appearance  of  evil; 
not  only  from  things  criminal,  but  from  those  which 
may  be  interpreted  to  his  dishonor,  and  reported  to 
his  disadvantage. t    Vide  etiam  supra,  ch.  2,  ad  finem. 

Lastly.  Be  much  in  prayer  for  wisdom,  strengthj 
prudence,  and  capacity  equal  to  your  work  and  diffi- 
culties. This  you  will  ilnd  as  necessary  as  your  most 
important  studies.  But  take  care  that  your  private 
transactions  with  God,  be  very  serious,  solemn,  and 
sincere;  and  let  your  endeavors  go  along  with  your 
prayers,:): 

2.  To  lay  down  some  particular  rules  applicable 
upon  extraordinary  occasions;  or  proper  to  regulate 
your  conduct  towards  persons  of  different  characters, 

1.  What  is  a  right  conduct  towards  those  from 
whom  you  have  received  abuse,  contempt,  or  just 
cause  of  offence? 

•  Qiii  dum  omnibus  sese  accommodat,  tarn  vjirius  est,  ut  interdum 
videalur  sibi  coiurarius,  cum  sibi  maxime  constet  undique.  Erasm.  Eccles. 
p.  SS. 

f  Ecclesiast'.B;  perpendendum  est,  ouard-im  ejus  esse  generis,  ut 
quanguam  absinla  crimine,  tamen  (Mioniam  prxsc  fcrunt  malum  speciem, 
non  absmt  a  criminis  suspicions    Ab  Insquoqiie  circumspecle  cavendum 

est  eccksiastrv; (jua;  per  se  non  cnmina  sunt,  tamen  nialigno  vulgu  ad 

obtrectandum  quam  ad  obtemperandum  procUviori  prxbeni  male  suspi- 
candi  malc([ue  loquendi  materiam.  Id.  p.  27. 

t  Ab  eo  petendum  est  qui  solus  largitur  vera  bona,  pctendum  autem 
non  oscitanter,  aed  assiduis  simul  &  ardcntibus  prccibus,  nee  modo  votis 
postulandum  est,  ut  detur,  sed  boms  etiam  op<ribus  aaibiendum,  ut  tjuod 
datum  est  servetur,et  indies  augescat.  Id.  p.  22. 


84  The  Student  and  Pasior. 

1 .  Your  first  care  must  be  to  guard  your  passions. 
Keep  your  temper,  and  banish  all  vindictive  resent- 
ments. If  possible,  never  think  of  it;  but  be  sure  not 
to  harbor  the  thoughts  of  it,  which  will  but  chafe  and 
corrode  tlic  mind  to  no  purpose.  Be  satisfied  w^ith  a 
consciousness  of  your  innocence,  and  consider  the  in- 
jurious person  as  an  object  of  your  pity  rather  than 
indignation.  2.  As  you  must  endeavor  to  forget  the 
offence;  you  must  not  only  cease  to  tiiink,  but  forbear 
to  talk  of  it,  unless  it  be  with  an  intimate  friend  to  ask 
his  advice.  3.  You  may  lawfully  decline  the  company 
of  the  person  who  has  thus  injured  you,  and  break  off 
a  familiar  commerce  with  him,  as  you  cannot  look 
upon  him  as  your  friend.  But  take  every  opportunity 
of  doing  him  good  that  lies  in  your  power.  4.  Em- 
brace the  first  opportunity  and  overture  of  re-establish- 
ing a  good  understanding  and  renewing  your  former 
amity.  And  lastly,  in  all  cases  of  this  nature,  let  it 
be  remembered  that  the  misconduct  of  others  towards 
you,  will  not  j'lstify  yours  towards  them,  that  you  arc 
still  under  tlie  same  obligations  to  walk  by  the  rules 
of  that  nvisdom  xvliich  is  Jroni  above,  tchich  is  first 
jnire,  then  peaceable,  ^x. 

2.  What  is  a  right  conduct  towards  narrow,  bigot- 
ted,  censorious  christians,  who  are  fond  of  their  ortho- 
doxy, and  zealously  attaclied  to  party  notions? 

1.  These  persons  must  by  no  means  be  disputed 
with  or  opposed,  because  whilst  they  have  much  more 
zeal  than  knowledge,  they  are  very  apt  to  be  warm 
and  angry  at  any  argument  that  is  levelled  against 
tlieir  favorite  sentiments;  and  much  more  if  they  can- 
not ansner  it.  Ai'.d  whilst  bigotry  binds  their  minds, 
they  are  not  capable  of  seeing  the  force  of  an  argument; 
much  le>s  of  being  convinced  by  it:  they  should  there- 
fore be  treated  like  froward  children,  oi-  persons  in  a 


The  Shident  and  Pasivr.  85 

passion.  2.  Take  every  opportunity  of  secretly  un- 
dermining their  false  notions,  (especially  if  they  be 
dangerous)  by  hinting  at  their  bad  consequences;  or 
by  setting  the  opposite  doctrine  of  truth  in  a  strong 
light  from  Sciipture.  But  dwell  not  long  upon  it, lest 
they  apprehend  themselves  particularly  aimed  at,  which 
they  will  not  fail  to  resent.  3.  Treat  them  with  the 
utmost  marks  of  freedom,  tenderness,  and  friendship, 
to  convince  them  that  your  sentiments  of  doctrine 
(though  opposite  to  theirs)  create  in  you  no  disaffection 
to  them;  however  theirs  may  render  them  disaffectcil 
to  you.  4.  Endeavor  to  make  them  sensible  of  tiie 
much  greater  importance  of  those  things  in  which  3'ou 
agree  with  them;  and  press  them  powerfully  on  their 
consciences:  and  when  they  once  come  to  feel  the 
weight  and  force  of  these,  they  will  gradually  abate  of 
their  zeal  for  lesser  things.  And  this  is  the  only  (at 
least  the  best  and  safest)  way  to  convince  them,  that 
these  things  on  which  they  have  misplaced  their  zeal 
are  to  be  reckoned  amongst  the  m'undkt^  of  divinity; 
for  nothing  is  more  natural  and  common,  than  for  the 
mind  to  raise  the  importance  of  a  subject,  in  propor- 
tion to  the  zeal  it  expiesscs  for  it.  Othci"ivise  it  would 
lie  under  the  constant  self-reproach  of  being  governed 
by  a  blind  irregular  zeal.  And  as  their  zeal  for  any 
particular  doctrine  has  fixed  the  importance  of  it,  be- 
fore their  understanding  has  precisely  weighed  it,  to 
go  about  to  argue  against  that  importance  would  be 
to  argue  against  their  zeal,  i.  e.  their  passions;  which 
is  a  very  unequal  encounter,  and  altogf^ther  vain.  5. 
Take  occasion  often  to  expose  the  effects  of  bigotry  in 
other  instances  to  their  view,  whereby  they  may  pos- 
sibly become  sensible  of  their  own.  But  let  the  in- 
stances be  so  distant,  (or  if  near  so  at  1  fully  insinuated) 


86  The  Student  and  Pastor. 

that  they  may  not  be  sensible  of  your  design.  6, 
Come  as  near  to  their  sentiments  as  you  possibly  can, 
when  your  subject  leads  you  that  way,  and  shew 
them  the  plain  reason  why  a'OU  cannot  come  nearer. 
Lastly.  Refer  all  to  plain  Scripture,  and  resolve  to  ad- 
here to  that,  both  for  the  confirmation  of  doctrine,  and 
the  confutation  of  error;  and  by  removing  their  mis- 
taken sense  of  Scripture,  open  to  them  the  first  source 
of  the  errors  they  have  imbibed. 

3.  What  is  a  right  conduct  towards  those  that  are 
inclined  to  infidelity? 

1.  As  these  are  but  bigots  of  another  rank,  they 
must  be  treated  with  the  same  tenderness,  caution,  and 
prudence.  The  latitudinarian  and  narrow  bigot  will 
be  equally  inflamed  by  a  violent  opposition;  for  they 
both  lay  an  equal  claim  to  superior  wisdom,  and  ea- 
gerly demand  (what  if  you  would  keep  them  in  hu- 
mor you  must  not  be  backward  to  pay)  some  compli- 
ment to  their  own  understanding.  But  £.  as  these 
are  the  great  champions  of  reason,  and  will  admit  of 
no  other  weapon  in  the  hand  of  their  antagonist,  be 
sure  to  be  expert  at  that,  and  insist  upon  it  that 
your  adversary  uses  no  other;  i.  e.  that  he  do 
not  put  3'ou  off  with  sophistry,  paralogism,  illusion, 
equivocation,  ridicule,  buffooneiy,  clamor,  confidence, 
passion,  or  grimace,  instead  of  solid  argument  and  plain 
reason.  Keep  him  to  his  point.  Admit  nothing  but 
what  you  understand;  and  nothing  but  what  he  un- 
derstands himself:  and  take  care  he  do  not  entangle 
you  in  a  wood  of  words,  or  blind  your  eyes  with  dust, 
or  prevent  your  seeing  distinctly  the  point  in  hand  by 
holding  a  cloud  before  it;  or  lead  you  from  it  by  di- 
verting to  another  subject,  when  he  is  pinched  and 
piqued  by  an  argument  he  cannot  answer.   3.  If  your 


The  Student  and  Pasior.  8T 

adversary  be  a  person  of  sense,  learning,  and  ingenuity, 
the  most  effectual  method  to  draw  him  to  your  opin- 
ion, is  by  a  strong  appeal  to  those  good  qualities, 
whereby  he  will  convince  himself.  4.  If  his  self- 
conceit  be  unsuflcrable,  and  his  ignorance  ridiculous, 
it  may  not  be  amiss  sometimes  to  mortify  the  former 
by  exposing  the  latter.  5.  Insist  upon  it  that  if  his 
regard  and  esteem  for  natural  religion  be  sincere,  that 
will  engage  him  to  think  favorably  of  the  christian  in- 
stitution, which  has  refined  and  exalted  morality  to  its 
utmost  perfection;  that  there  is  no  honest  deist  (what- 
ever he  believes)  but  would  heartily  wish  Christianity  to 
be  true.  Lastly.  If  you  observe  him  capable  of  serious 
impressions,  urge  him  to  consider  seriously  the  dread- 
ful risk  he  runs  whiht  he  pawns  his  immortal  soul  up- 
on it  that  Christianity  is  an  imposture;  and  how  una- 
voidable his  ruin,  whilst  he  continues  w^ilfully  to  neg- 
lect it:  because,  if  Christianity  be  true,  the  sentence  of 
condemnation  denounced  against  him,  by  the  great 
Author  of  it,  for  resolving  not  to  believe  it,  must  be 
also  true.     Vid.  Jphn  iii,  36. 

4.  How  should  we  conduct  ourselves  as  faithful  and 
judicious  .ministers  towards  melancholy,  dejected,  and 
doubting  christians?  As  this  is  a  frequent  ease  and 
often  attended  with  no  small  difficulty;  I  shall  consid- 
er it  more  particularly. 

Tiic  first  thing  to  be  considered,  is'the  true  source  and 
original  of  this  melancholy  gloom  and  dejection  of 
mind:  whether  it  arises  from  bodily  disorder;  worldly 
losses  and  afflictions;  some  grievous  sin  committed;  or 
from  an  excescive  apprehcnsivcness  and  timidity  of 
spirit.  Perhaps  the  i)erson  himself  may  impute  it  to 
none  of  these,  but  cither  to  the  divine  desertion,  or  the 
buffctings  of  Satan.  But  these  must  carefully  be  dis- 
Hnguisned  and  explained,  because  they  arc   frc(iuenfly 


88  The  Student  and  Pastor. 

mistaken;  and  then,  according  to  the  true  source  of 
their  spiritual  trouble  must  be  your  advice  and  address 
to  them. 

If  you  have  reason  to  believe  that  the  troubled  state? 
of  their  mind  is  owing  principally  to  a  bocjily  disorder, 
or  some  obstruction,  or  dyscracy  of  the  animal  fluids? 
you  should  recommend  to  them  a  physician,  or  pre- 
scribe them  physic,  the  cold  bath,  constant  employ- 
ment, or  exercise  in  the  air.* 

If  their  sorrow  or  settled  melancholy  of  mind  be 
the  effect  of  some  worldly  losses  and  afflictions,  you 
must  endeavor  all  you  can  to  alleviate  it,  by  shewing 
them  how  many  ways  God  can,  if  he  pleases,  make 
up  to  them  the  loss  they  have  sustained;  how  ma- 
ny wise  and  kind  ends  may  be  answered  by  it; 
that  the  scenes  of  life  are  variable:  after  night  comes 
the  day.  Beseech  them  to  put  their  hope  and  trust  in 
God  as  a  gracious  and  indulgent  Father;  and  urge  ev- 
ery topic  of  consolation  proper  to  be  used  in  a  time  of 
worldly  adversity. 

If  the  disconsolate  state  of  their  mind  be  the  effect 
of  a  melancholy  constitution,  the  case  is  still  more  dif- 
ficult, and  belongs  rather  to  the  physician's  department 
than  that  of  the  minister.  The  latter  can  have  but 
small  hope  of  administering  any  proper  relief,  because 
the  person  is  not  capable  of  reasoning  or  thinking  just- 
ly, and  there  is  something  within  him  that  obstructs 
the  avenues  to  his  heart;  which  must  first  be  removed, 
before  comfort  can  find  its  way  to  it.  All  that  can 
be  done  in  this  case,  is  to  persuade  him  if  you  can  (of 


•  Tlu-  trrcnter  part  oftliose  1h:»t  lliiiik  tln-v  are  Iroubk-d  in  iniiul,  are 
Diclancliol)  liypoc(MK!ri:ii-:il  i)L'ople  wlio,  wliat  (liroiigh  Si;me  false  opin- 
ions in  rclig'ion.  vliat  (lu'on^h  a  funlncss  ot'blooil,  occasioned  by  tlu-ir  un- 
•Ac.u\ii  course  onit'c,  in  wliich  tlicir  minds  work  too  nuicli,  because  tl)eir 
bodies  are  loo  liUle  employed,  fall  into  dark  and  cloudy  a|>prel)ensionS|  of 
vsli.cli  liit'y  can  give  nuclear  nor  jjoud  accuunt.     I'asioral   Care- 


The  Student  and  Pastor.  89 

what  he  will  find  it  very  hard  to  believe)  that  he  sees 
every  thing  in  a  wrong  light,  and  is  not  at  present  a 
competent  judge  in  his  own  case;  and  therefore  ouglit 
not  believe  his  thouglits.  Ask  him  if  he  never  judged 
more  favorably  of  his  spiritual  state  heretofore  than  he 
does  now;  and  v»hether  he  was  not  a  more  capable 
judge  of  his  case  then,  than  he  is  now. 

If  the  trouble  of  his  mind  arise  from  the  reproach- 
es of  conscience  i'ur  some  grievous  sin  committed,  your 
way  is  then  more  direct  and  plain.  If  you  have  rea- 
son to  believe  that  this  sorrow  of  heart  is  the  effect  of 
a  true  penitential  remorse,  you  are  then  to  lay  before 
him  every  proper  topic  of  consolation  the  gospel  ad- 
mits, viz.  the  riches  of  the  divine  mercy,  the  merits  of 
the  blood  of  Christ,  i\c  extent  and  efficacy  of  free 
grace,  the  precious  promises  of  the  gospel,  and  the  ex- 
amples of  God's  mercy  and  wonderful  compassion  to 
humble  penitents;  and  conclude  ail  with  an  earnest  ex- 
hortation to  trust  his  soul  in  the  hands  of  Christ,  and 
to  rely  on  the  mercy  of  God  in  the  way  of  a  steady 
conscientious  obedience. 

If  it  arise  from  an  excessive  apprehensiveness  and 
timidity  of  spirit,  and  you  have  cause   to   believe   the 
person's  state  is  much  better  than  he   fears,  you   are 
then  to  fortify  and  encourage  his  heart,  by  referring 
him  to  his  osvn  past  experience  of  what  God  has  done 
for  his  soul;  the  various  tokens  of  his  favor  to  him  in 
the  former  scenes  of  life,  and  in  tlie  several  methods  of 
his  grace  and  providence.    Urge  upon  him  the  exercise 
of  a  lively  faith  encouraged  by  the  grace  of  the  gospel; 
and  convince  him,  that  it  is  no  less  wrong  and  prejudi 
cial  for  a  person  to  think  too  ill  than  to  think  too  well 
of  himself:  that  as  he  is  in  no  danger  at  all  of  the    hit 
ter,  advise  him  for  the  honor  of  God.  the  credit  of  rdig 
12 


90  The  Student  and  Pastor. 

ion,  and  his  own  peace  and  comfort,  to  guard  against 
the  ibrmcr,  where  his  greatest  danger  lies.     Again, 

Ifthe  melancholy  and  dejected  soul  have  a  pious 
turn  and  imputes  his  present  darkness  to  what  he  calls 
divine  deieliction,  or  the  hidings  of  God*^  face,  explain 
that  affair  to  him;  and  tell  him,  that  bi^'\^''ant  of  that 
spiritual  joy  and  comfort  he  once  found  in  his  soul  may 
beowing  to  othercauses;  the  present  lowstate  of  his  spir- 
its, a  distemperature  of  the  animal  frame,  the  influence  of 
external  objects  and  accidents,  or  a  concurrence  of  all 
these:  that  nothing  is  more  variable  than  the  frame  of 
the  human  mind:  that  we  are  not  to  think  that  God's 
regards  to  his  own  children  vary  with  that;  this  is  a 
great  mistake,  and  a  mistake  that  is  a  greatly  dishon- 
orable to  him;  that  whilst  he  sec^othem  upright,  sincere, 
humble,  obedient,  and  dependant,  his  regards  to  them 
are  always  the  same,  whatever  they  may  think  of  him; 
that  God  never  hides  his  face  from  his  people,  till  they 
withdraw  their  hearts  from  him;  that  unless  they  for- 
sake him  he  will  never  depart  from  them;  that  the 
hidings  of  God^s  countenance,  which  the  Psalmist 
so  often  complains  of,  generally  if  not  always  refer  to 
the  external  dispensations  of  God,  or  outward  provi- 
dential afflictions,  not  inward  spiritual  desertions; 
when  the  distress  of  his  circumstances  was  so  great 
that  God  might  seem  to  have  forgotten  and  forsaken 
him,  and  his  enemies  might  be  read}'  to  put  that  con- 
struction upon  it. 

Lastly,  Ifthe  person  imputes  the  trouble  of  his 
imnd  to  the  buffetings  of  Satan,  explain  that  affair 
to  him.  Let  him  know,  that  though  in  some 
cases  that  evil  Jrpirit  may  have  an  agency  in  cre- 
ating some  spiritual  li'oubles,  yet  he  has  no  more 
power  o\'cr  the  mind  than  vvhat  it  pleases  God 
to  give  him;  that  his  influence  (be  it  what  it  will)  is 
controlled   and  limited;  that  the  most  he  can  do  is^  to 


The  Shident  and  Pastor.  91 

suggest  sinful  and  tioublcsome  thoughts,  which  we 
may  and  ought  to  repel:  that  the  Holy  Spirit  has  a 
counter- agency  to  inspire  good  and  holy  afU'ections: 
that  by  indulging  to  excessive  grief  and  gloomy  ap- 
prehensions, we  give  the  devil  the  advantage  over  us, 
and  even  invite  his  temptations:  and  finally  we  ought 
to  take  special  care  to  distinguish  between  the  agency 
of  Satan  and  the  operation  of  natural  causes;  and  not 
impute  those  things  to  the  devil,  which  are  owing  to 
our  own  folly  and  weakness,  or  are  the  physical  effects 
of  external  objects, 

5.  What  is  a  right  conduct  towards  the  licentious 
and  profane? 

1.  Whilst  you  behave  towards  them  with  civility 
and  discretion,  it  will  be  adviseable  to  decline  a  par- 
ticular intercourse  with  them.  A  minister's  behavior 
towards  men  should  in  a  good  degree  be  regulated  by 
their  moral  characters — 2.  In  case  they  seek  your  more 
intimate  friendship  by  kind  and  benevolent  offices,  so 
that  gratitude  and  good  manners  will  not  permit  you 
to  forbear  your  visits;  you  will  then  have  a  fair  oppor- 
tunity of  insinuating  some  necessary  and  gentle  admo- 
nitions; either  by  way  of  story,  simile,  repartee,  raillery, 
or  reproof  suitable  to  the  subject  of  the  discourse  or 
the  temper  they  may  be  in:  which  (if  it  take  effect)  will 
prepare  your  way  for  a  more  free  and  close  remon- 
strance— 3.  Always  open  a  way  to  the  heart  on  that 
side  where  you  find  the  easiest  access.  Some  arc 
most  touched  with  a  sense  of  honor,  and  a  regard  to 
their  reputi\tion;  others  with  a  view  to  their  inter- 
est; others  must  be  allured  by  an  easy,  gentle, 
rational  address;  and  others  will  yield  to  nothing 
but  close  and  warm  reproof:  but  take  particular  care 
to  know  the  ruling  passion  of  the  pL'rson  you  address, 
and,  if  possible,  to  bring  that  over  to  your  sicle — 4. 
Beg  of  thcin  to  erect  their  hopes,  and    extend  their 


9'Z  The  Simkni  and  Pastor. 

views  as  rational  beings  designed  for  an  immortal  ex"-' 
istence,  and  not  forget  their  connexion  with  another 
world;  for  to  provide  only  for  the  present,  and  live 
from  hand  to  mouth,  is  to  act  far  below  the  dignity 
and  design  of  human  nature — 5.  If  they  have  any  taste 
k>r  reading,  put  into  their  hands  such  books  as  are 
most  suited  to  their  capacity,  taste,  and  character — 
Lastly.  You  should  frequently  address  them  from  the 
pulpit.  But  your  public  address  (while  it  is  strong, 
and  animated)  must  be  general,  and  have  nothing  in 
it  that  is  distinguishing  or  appropriative;  that  the  au- 
dience may  have  no  room  to  think  that  any  one  per- 
son is  particularly  intended  in  the  animadversion;  for 
though  they  will  bear  to  be  preached  io,  yet  no  man 
loves  to  be  preached  at. 

6-  How  are  u'e  to  behave  towards  the  grossly  igno- 
rant and  careless? 

1 .  Endeavor  to  rouse  them  to  a  sense  of  religion  and 
their  dependance  on  God,  by  a  seasonable  improve- 
ment of  some  awakening  providences;  e.  g.  their 
own  sickness,  or  worldly  disappointments;  the  death 
of  a  friend,  or  some  public  calamity — 2.  Represent  to 
them  the  most  important  and  affecting  subjects  of  re- 
ligion, in  the  strongest  light  and  plainest  language:  e,  g. 
the  shortness  of  time;  the  awfulness  of  eternity;  the  cer- 
tainty and  near  approach  of  death;  and  the  terrors  of  the 
linal  judgment — 3.  If  you  find  that  your  conversation  is 
agreeable  to  them,  frequently  visit  them  in  a  free  and 
friendly  manner;  and  take  care  that  there  be  nothing 
dogmatical  or  authoritative  in  tlve  advice  you  give 
them:  but  let  all  appear  to  proceed  fi'om  a  compassion- 
ate concern  you  h;ive  for  the  interest  of  their  souls — 
4.  As  they  are  but  children  in  underhtanding  they 
must  be  dealt  with  as  such:  put  the  plainest  and  most 
Hllccting  books  into  their  hands;    nd  take  care  you  do 


The  Sfudeni  and  Pastor.  93 

not  teed  tlicm  with  strong  meat,  when  they  stand  in 
need  of  milk — 5.  It  will  not  be  amiss  in  sonic  part 
of  your  sermon,  especially  in  t'ne  application,  to  adapt 
yourself  in  particular  to  their  capacity  and  condition, 
that  tliey  may  not  only  understand  but  feel  what  you 
say;  for  these  sort  of  hearers  (both  amongst  the  high 
and  low)  perhaps  make  a  much  larger  part  of  our  au- 
dience than  we  imagine. 

7.  What  is  a  proper  behavior  towards  those  who 
are  superior  to  us  in  rank  and  fortune? 

1.  Readily  pay  them  the  respect  due  to  their  dis- 
tinction and  character.  If  their  temper  and  conduct 
be  not  altogether  such  as  you  could  wish,  yet  that  will 
not  excuse  you  from  a  civil,  decent,  and  obliging  be- 
havior towards  them.  You  must  remember  your 
duty  to  others,  however  they  may  be  deficient  in  theirs 
to  you.  But  if  they  treat  you  with  kindness,  friend- 
ship, and  affection,  they  claim  your  gratitude,  honor, 
and  esteem;  which  will  prompt  your  endeavors  to 
oblige  and  serve  them  every  way  you  can.  But,  2.  Be 
free,  open,  conversable,  and  discieetly  unreserved  be- 
fore them.  Absence  of  mind,  distance  of  behavior, 
formality  of  address,  stiffness  of  manner,  or  affected 
silence  is  always  ungenteel  and  disgustful;  and  espe- 
cially in  the  presence  of  superiors.  3.  Preserve  a  gen- 
erosity and  manliness  of  temper  and  address;  and 
shew  nothing  of  a  mean,  low,  timid,  sen'ile  spirit;  that 
is  not  only  dishonorable  to  your  own  charactci',  but 
infers  a  bad  compliment  on  theirs.  'I'liey  are  not  ty- 
rant?; nor  if  they  were  must  you  submit  to  be  their 
slaves.  And  remember,  that  if  they  are  sensible  and 
genteel,  wise  and  good,  tiicy  Vvill  consider  their  supe- 
riority to  you  in  one  respect,  as.  balanced  by  that  of 
yours  to  them,  in  another;  theirs  may  be  most  shewy, 
but  perhaps  youis  may  be  most  valuable.     4.    Forget 


94  The  Student  and  Pastor. 

not  the  dignity  and  decorum  of  your  character. 
There  is  something  you  owe  to  that,  as  well  as  to  the 
distinction  and  opulence  of  your  friends.  And  while 
this  is  your  guard  against  incidental  levities  and  a  com- 
pliance with  sinful  customs,  it  is  by  no  means  incon- 
sistent with  pure  wit,  innocent  humor,  and  seasona- 
ble cheerfulness:  which,  if  attended  with  good  sense 
and  an  obliging  natural  behavior,  will  be  no  less  agree- 
able in  the  company  of  your  superiors,  than  in  that  of 
your  equals.  5.  Do  and  say  all  the  obliging  and 
agreeable  things  you  can,  consistent  with  truth  and 
conscience  and  the  honor  of  your  function.  And  then 
6.  Take  every  opportunity  of  insinuating  something, 
conformable  to  the  duty  of  your  office,  w'hich  may 
be  serviceable  to  their  spiritual  interest,  and  helpful 
to  their  moral  character.  Lastly,  make  a  prudent 
and  seasonable  use  of  your  interest  in  them,  for  the 
relief  of  your  poor  neighbors;  whose  distresses  may 
be  better  known  to  you  than  they  are  to  them. 

8.  What  is  the  proper  behavior  of  a  minister  to- 
wards  the  poor  of  liis  congregation? 

This  must  be  regulated  by  their  moral  character. 

1.  If  their  character  be  immoral  or  profane,  as  they 
will  not  be  very  fond  of  your  company,  they  will  take 
no  offence  if  you  forbear  to  visit  them;  but  they 
should  not  be  wholly  neglected.  Genteel,  kind,  and 
candid  reproof,  prudently  and  seasonably  given,  may 
have  a  good  effect  when  they  come  to  reflect  upon  it 
coolly:  and  a  seasonable  relief  to  them  in  tiieir  dis- 
tress will  add  weight  to  your  admonitions,  and  will 
give  them  such  impressions  of  your  chaiity,  as  will 
better  dispose  them  to  receive  your  instructions.     But 

2.  If  they  be  serious  and  well-inclined,  and  you  find 
yourself  agreeable  to  them,  you  should  fre(iuently  call 
upon  tlicm;   a:id  though  your  visits  be   short,  they 


The  Student  and  Pastor.  06 

should  be  free,  friendly,  condescending,  and  courteous; 
and  always  leave  with  them  some  spiritual,  moral,  or 
religious  instruction,  suited  to  their  taste,  understand- 
ing, and  circumstances.  Be  ready  to  advise  and  help 
them  in  every  thing  you  can.  If  you  see  a  good 
heart  at  bottom,  and  especially  a  humble  spirit,  make 
the  greatest  allowance  for  their  ignorance,  preposses- 
sion, or  infelicity  of  temper:  and  when  there  is  need 
of  reproof,  let  it  be  preceded  by  the  sincercst  expres- 
sions of  love,  and  by  real  acts  of  friendship.  If  they 
are  willing  to  open  the  state  of  their  souls  to  you,  at- 
tend to  it  with  patience  and  care,  that  you  may  ad- 
minister the  most  suitable  advice  and  comfort.  Have 
a  particular  regard  to  their  capacity  in  your  public  ex- 
hortations. To  the  poor  the  gospel  ivas  preached. 
And  as  these  sometimes  make  up  the  bulk  cf  a  con- 
gregation, and  their  soul  stands  as  much  in  need  of 
spiritual  nourishment,  as  those  of  greater  knowledge 
and  comprehension,  they  should  be  always  fed  'nith 
food  convenient  for  them. 

Lastly.  In  what  manner  ought  a  minister  to  behave 
towards  those  who  have  fallen  into  notorious  sins? 

This  must  be  regulated  by  the  disposition,  character, 
and  temper  of  the  offender.  The  sensible  and  peni- 
tent must  be  treated  one  way,  the  obstinate  and  im- 
penitent another.  The  following  method  in  general 
will  perhaps  be  found  to  be  the  most  prudent  and  ef- 
fectual. 

1.  Previous  to  all  reproof  should  be  a  circumstantial 
knowledge  of  the  fact  you  reprove.  2.  Be  sure  that 
it  be  criminal  or  indiscreet,  and  that  the  person  guilty, 
is  or  ought  to  be  sensible  of  it:  for  if  you  reprove  him 
for  what  he  is  not  guilty  of,  or  what  he  is  not  sensible 
there  is  any  harm  in,  he  will  probably  retort  upon  you 
the  charge  of  censoriousncss.     li'  there  be  guilt  and 


96  The  Student  and  Pastor, 

indiscretion  in  his  conduct,  and  he  not  sensible  of  it, 
your  business  then  is  to  convince  him  of  it;  and  how 
much  injury  he  may  do4iis  character  by  inadvertent- 
ly allowing  those  things  as  fit  and  innocent,  which  are 
not  so  in  him.  And  let  your  arguments  in  proof  of 
tlic  guilt  be  taken  from  the  circumstances  of  the  fact; 
the  character  and  relation  he  bears  in  life;  the  opinion 
of  wise  and  judicious  men;  the  nature  of  things;  and 
the  testimony  of  scripture.  And  then  3.  See  that 
your  reproofs  be  not  too  severe.  I  do  not  mean  more 
severe  than  the  offender  would  choose,  but  more  se- 
vere than  the  nature  and  circumstances  of  the  case 
require;  or  more  severe  than  is  necessary  for  the  jus- 
tification of  your  fidelity,  and  the  reformation  of  the 
sinner. 

Too  great  severity  towards  tender  minds  docs  more 
harm  than  good.  See  Gal.  vi,  1,  ^'Brethren,  if  a  man 
be  overtaken  in  a  fault,  ye  xvhich  are  sphntual,  re- 
store such  a  one  in  the  spirit  of  meekness;  considering 
thyself  lest  thou  also  be  tempted.^-  4-.  Take  care  lest, 
through  a  fear  of  offending  your  brother,  you  do  not 
offend  God  by  a  want  of  faithfulness.  Prov.  xxvii,  0. 
^'Faithful  are  the  'wounds  of  a  friend."  It  is  the 
greatest  piece  of  friendship  you  can  do  him,  and  if  he 
is  wise  he  will  think  it  so,  and  more  highly  esteem 
you  for  it.  Psal.  cxli,  5,  Let  the  righteous  smite  mc, 
it  shall  Ijc  a  kindness.^^  5.  Let  your  reproof  appear 
to  flow  fiom  your  love  to  him,  and  be  administered 
with  the  utmost  tenderness  and  wisdom.f     Lastly. 

•  Ou  7«o  am.cc,  he.  You  must  not  oulv  yji-oportion  vour  reproofs  to  the 
nature  oi  tlu'  ollenco,  but  to  ihc  disposition  of  the  ofFcV.der;  lest  wl.ile  vou 
mean  to  \y.  A  il.e  breach,  you  make  the  rent  worse;  and  in  rectifyine;  one 
iui-.lt  occuMon  a  greater.     Cln-ysostom  de  Sacerdotio,  1.  2   p.  150. 

t  -lUere  may  he  ways  fallen  vipon  of  rejroving-  the  worst  men  in  so 
soft  a  manner,  that  d  ihey  arc  not  reclaimed,  they  shall  not  be  irritated 
ormad.^  vvorse  by  .i;  wi,ich  is  but  too  <.fveu  the  efh.ct  of  an  indiscreet 
reproof.  By  this  a  muusier  may  save  the  sinner's  so,d:  he  is  at  least  sure 
toir'c  .'"  "''!''    ■'  ""^^  Ji^^-l'^:U^-^l  l-'^  Ju'.y  towards  his  people.    I':,,. 


The  Student  and  Pastor.  87 

Leave  not  your  offending  brother  without  proper  di- 
rections for  a  better  conduct. 

CHAPTER  IX. 

OOXCERNING  THE  DIFFICULTIES  A  MINISTER  MUST  EXPECT  TO 
MEET  WITH  IN  THE  EXECUTION  OF  HIS  OFFICE;  AND  HIS 
PROPER  SUPPORT  AND  ENCOURAGEMENT    UNDER  THEM. 

SOME  of  these  may  arise, 

1.  From  your  own  natural  temper,  which  may 
render  you  indisposed  or  unapt  to  some  particular 
parts  of  the  ministerial  office—But  the  most  difficult 
duties  by  becoming  a  habit,  become  easy. 

2.  No  small  difficulty  may  arise  from  the  resolution 
and  labor  requisite  to  put  some  of  the  fore  mentioned 
rules  into  execution — But  this  difficulty  will  in  like 
manner  diminish  as  this  course  becomes  habitual. 
"In  all  other  professions,  those  who  follow  them  la- 
bor in  them  all  the  year  long;  and  are  hard  at  their 
business  every  day  of  the  week;  and  shall  ours  only, 
tliat  is  the  noblest  of  all  others,  make  the  laboring  in 
our  business  an  objection  against  any  part  of  our 
duty?"*  And  in  proportion  as  our  heart  is  engaged  in 
the  work,  the  difficulty  of  it  will  grow  less,  and  our 
delight  in  it  greater. 

3.  Another  discouragement  may  arise  from  the 
seeming  singularity  of  this  character;  and  the  general 
neglect  which  ministers  of  all  denominations  discover 
of  the  duties  belonging  to  the  sacred  function:  what 
you  do  out  of  conscience  they  may  impute  to  affectation; 
which  instead  of  procuring  their  esteem,  may  create 
their  envy.  But  it  is  a  small  matter  to  be  condemned 
in  the  day  that  manjudgeth  you,  since  you  will  be  ac- 

•  Burnet's  I'asUiral  Care. 

13 


§8  The  Shulenf  and  Pastor. 

quitted  another  day,  when  he  ih3it  judgeth  tjou  mil  be 
the  Lord;  which  is  the  proper  import  of  that  passage, 
1  Cor.  iv,  3,  4.     Or, 

4  From  the  little  success  you  meet  with,  notwith- 
standing all  your  most  earnest  endeavors  to  promote 
the  spiritual  interest,  and  eternal  happiness  of  man- 
kind— But  your  future  acceptance  and  r,"Avard  w-ill 
not  be  in  proportion  to  the  success,  but  the  smcerity  of 
your  endeavors.* 

5.  Youi^  own  weakness  and  infirmities  both  of 
body  and  mind,  may  throw  fresh  discouragements  in 
your  way — But  these  will  be  graciously  allowed  for; 
and  God  requires  of  none  more  than  they  have  receiv- 
ed. If  we  have  received  but  one  talent,  he  does  not 
expect  so  much  from  us,  as  from  those  on  whom  he 
has  bestowed  ten. 

6.  The  ministerial  character  itself  may  subject  you 
to  the  contempt  of  some  profane  men — But  if  you 
adorn  it  by  the  useful,  upright  conversation  before  de- 
scribed, it  is  great  odds  but  you  secure  their  esteem  and 
respect;  if  not  their  continued  contempt  is  youi  real 
honor 

7.  From  the  different  tempers,  tastes,  dispositions, 
and  opinions  of  the  people — But  how  you  are  to  be- 
have with  regard  to  these  has  been  shewn  before;  and 
no  small  degree  of  prudence  is  required  in  this  case.f 

In  a  word,  every  view  of  the  nature,  difficulty,  and 
dignity  of  your  office,  may  furnish  you  with  a  proper 
motive  and  direction  to  a  right  behavior  in   it.+     No 

•  Via.  Id.  p.  212,  213. 

t  Nunc  si  rcputemiis  in  (.oflcrn  poptilo,  <piiinta  sit  varietas  sextiuim, 
xtaUim,  comlilionis,  ingcjiionim,  opmioiuim,  vitz,  iiistitulionis,  consue- 
iiulinis,  q.iaiua  opcitct  esse  prxdituni  piutleniia  ecclesiaslicei.,  cui  sit 
tcmperantla  oraiio!  Erasm,  F.ccle.  p.  36. 

t  Al>  Iiiimi  repc.ilibiis  curis  ciiiijat  aiiimum  tiuim,  coiisiderata  fiinctiouis 
digiiitas:  a  prevaricatione  deterreret  delcgantis  severitas:  socordiam  ex- 


The  Student  and  Pastor.  99 

valuable  end  can  be  pursued  without  some  obstruction, 
nor  obtained  without  some  difliculty.  Your  employ- 
ment is  truly  honorable  and  important;  and  your  en- 
couragement, advantage,  and  assistance,  more  than 
equal  to  the  labor  it  requires.  If  you  be  found  faith- 
ful you  shall  not  fail  of  a  distinguished  recompense, 
from  the  bountiful  hand  of  that  Good  Ma'-tcr  in  whose 
service  you  are  engaged.  And  a  careful  observation 
and  practice  of  those  rules  of  pastoral  conduct  before 
laid  down  will  (by  the  blessing  of  God)  at  once  adorn 
your  character,  increase  your  honor,  exalt  your  pres- 
ent joy,  and  enhance  your  future  rewaid.* 

cludat  suscepti  muneris  difficultas:  industriam  ac  vigilantiam  exsti-niilet 
prxm  i  magnitudo,  quod  non  ab  honunibus,  sed  a  Deo  erit  cxpeclandum. 
Id.  p.  193. 

•  Qiiam  iKtitiam,  qtiam  exuUationem,  quod  repulium  credimus  esse 
inpectore  fidelis  ecclesiastx,  diim  repetat  qtiotaniinas  insius  minisLerio, 
4jiiiinus^  satanx  tyraunidl  subtractas  sibi  vmdicaritl  Erasm,  iiccle.  p.  14. 


Bp.  BURNET'S 

DISCOURSE  OF  THE  PASTORAL  CARE. 
CHAPTER  I. 

OF  THE    DIGNITY  OF  SACRED  EMPLOYMENTS,     ANO     THE     NAMES 
AND   DESIGNATIONS  GIVEN  TO  THEM    IN    SCRIPtURE. 

HOW  low  soever  the  esteem   of  the  clergy  may  be 
sunk  in  a  profane  and  corrupt  age,  and  how  much  so- 
ever the  errors  and  disorders  of  clergymen  may  have 
contributed  to  bring  this,  not  only  upon  themselves, 
but  upon  others  who  deserve  better,  but  are  unhappy 
in  being  mixed  with  so  much  ill  company;  yet  certainly 
if  we  either  consider  the  nature  of  things  in  themselves, 
or  the  value  that  is   set   on  that   profession,  in  the 
Scriptures,  it  will  appear  that  it  ought  to  be  considered 
at  another  rate  than  it  is.     As  much  as  the  soul  is  bet- 
ter than  the  body,  and  as  much  as  the  purifying  and 
perfecting  the  soul  is  preferable  to  all  those  mechanical 
employments  which  relate  to  the  body,  and  as  much 
as  eternity  is  more  valuable  than  this  short  and  transi- 
tory life;  so  much  does  this    employment   excel  all 
others. 
>(     A  clergyman,  by  his  character   and  design  of  life, 
ought  to  be  a  man  separated  from  the  cares  and  con- 
cerns of  this  world,  and  dedicated  to   the  study  and 
meditation  of  divine  matters.     Whose  conversation 
ouglit  to  be  a  pattern  for  others;  a  constant   preach- 
ing to  his  people:  who  ought  to  offer   up  the  prayers 
of  the  people  in  their  name,  and  as  their  mouth  to  God: 
who  ought  to  be  praying  and  interceding  for  them   in 
secret,  as  well  as  officiating  among  them  in  public: 


Of  the  Pastoral  Care.  101 

who  ought  to  be  distributing  among  them  the  bread 
of  life,  the  word  of  God;  and  to  be  dispensing  among 
them  the  sacred  rites,  which  are  the  badges,  the  union, 
and  the  supports)  of  Christians.     He  ought  to  admon- 
ish, to  reprove,  and  to  comfort  them,  not  only  by  his 
general  doctrine  in  his  sermons,  but  from    house  to 
house;  that  so  he  may  do  these  things  more  home  and 
effectually,  than  can  be  done  from  the  pulpit.     He  is 
to  watch  over  their  souls,  to  keep  them  from   error, 
and  to  alarm  them  out  of  their  sins,  by  giving  them  ^r 
warning  of  the  judgments  of  God;   to  visit  the  sick, 
arid  to  prepare  them  for  the  judgment  and  life  to  come. 
This  is  the  function  of  a    clergyman;  who,  that  he 
may  perform  all  these  duties  with  more  advantage,  and 
better  effect,  ought  to  behave  himself  so  well,  that  his 
own  conversation  may  not  only  be  without  offence, 
but  be  so  exemplary,  that  his  people  may  have  reason 
to  conclude,  that  he  himself  does  fjrmly  believe  all 
those  things  which  he  proposes  to  them;  that  he  thinks 
himself  bound  to   follow  all  those  rules  that  he  sets 
them;  and  that  they  may  see  such  a  serious   spirit  of 
devotion  in  him,  that  from  thence   they   may  be  in- 
duced to  believe,  that  his  chief  design  among  them,is  to 
do  them  good,  and  to  save  their  souls;  which  may  pre- 
pare them  so  to  esteem  and  love  him,  that  ihey  may 
not  be  prejudiced  against  any  thing  that  he   does  and 
says  in  public,  by  any  thing  that  they  observe  in  himself 
in  secret.      He  must  also  be  employing  himself  so  > 
well  in  his  private  studies,  that  from  thence  he  may  be, 
furnished  with  such  a  variety  of  lively  thouglits,  divine 
meditations,  and  proper  and  noble  cxi)!essions,  as  may 
enable  him  to  discharge  every  part  of  his  duty  in  such 
a  manner,  as  may  raif^e  not  so  much  his  own  reputa- 
tion, as  the  credit  of  his  function,  and  of  the  gieat  mes- 
sage of  reconciliation  that  is  committed  to  his  charo-e: 
above  all  studies  he  ought  to  apply  himself  to  under- 


102  Of  the  Pastoral  Cave. 

stand  the  Holy  Scriptures  aright;  to  have  his  memory 
well  I'urnished  that  way,  that  so  upon  all  occasions,  he 
may  be  able  to  enforce  what  he  says  out  of  them,  and 
so  be  an  able  minister  of  the  New  Testament. 

This  is  in  short  the  ciiaracter  of  a  true  clergyman, 
which  is  to  be  more  fully  opened  and  enlarged  on  in 
the  following  parts  of  this  book.  All  this  looks  so 
great  and  so  noble,  that  it  does  not  appear  necessary 
to  raise  it,  or  to  insist  on  it  more  fully.  Indeed  it 
speaks  its  own  dignity  so  sensibly,  that  none  will  dis- 
pute it,  but  such  as  are  open  enemies  to  all  religion  in 
general;  or  to  the  christian  religion  in  particular;  and 
yet  even  few  of  tb.ese,  are  so  entirely  corrupted,  as  not 
to  wish  that  external  order  and  policy  were  kept  up 
among  men,  for  restraining  the  injustice  and  violence 
of  unruly  appetites  and  passions;  which  few,  even 
of  the  tribe  of  the  Libertines,  seem  to  desire  to 
be  let  loose;  since  the  peace  and  safety  of  mankind; 
require  that  the  world  be  kept  in  method,  and  under 
some  yoke. 

It  will  be  more  suitable  to  my  design,  to  shew  how 
well  this  character  agrees  with  that  which  is  laid  down 
in  the  Scriptures  concerning  these  offices.  I  shall  be- 
gin first  with  the  names,  and  then  go  on  to  the  descrip- 
tions, and  lastly  proceed  to  the  rules  that  we  find  in 
tliem. 

'i'MC  name  of  deacon  that  is  now  appropriated  to  the 
lowest  office  in  the  church,  was,  in  the  time  that  the 
New  Testament  was  writ,  used  more  promiscuously: 
for  the  Apostles,  the  Evangelists,  and  those  whom  the 
Apostles  sent  to  visit  the  churches,  are  all  called  by 
this  name.  Generally  in  all  those  places  vvhere  th(^ 
word  minister  is  in  our  translation,  it  is  deacon  in  the 
deck,  which  signifies  properl}'  a  si^rvant,  or  one  who 
lab'ji's  for  another.     Such  })ersons  arc  dedicated  to  th<' 


Of  the  Pastoral  Care.  103 

immediate^ service  of  God;  and  are  appropriated  to  the 
otVices  and  duties  of  the  church;  so  this  term  both  ex- 
presses the  dignity  and  the  labor  of  the  employment. 

The  next  order  carries  now  the  name  of  Presbyter, 
or^lder;  which  thoiij^h  at  first  it  was  applied  not  only  to 
bishops,  but  to  the  Apostles  themselves;  yet  in  the  suc- 
ceeding ages,  it  came  to  be  appropriated  to  the  second 
rank  of  the  officers  in  the  church.  It  either  signifies 
a  seniorit}'  of  age,  or  of  Christianity,  in  opposition  to  a 
ISeophyt  or  Novice,  one  newly  converted  to  the  faith; 
but  as  by  common  practice,  Senate  or  Senator,  being 
at  first  given  to  counsellors  by  reason  of  their  age, 
came  afterwards  to  be  a  title  appropriate  to  them;  so 
the  title  presbyter  (altered  in  pronunciation  to  be  in 
English,  priest)  or  elder,  being  a  character  of  respect, 
denotes  the  dignity  of  those  to  whom  it  belongs:  but 
since  St.  Paul  divides  this  title  either  into  two  different 
ranks,  or  into  two  different  performances  of  the  duties 
of  the  same  rank,  those  thai  rule  well,  and  tJiose  that 
labor  in  word  and  doctrine;*  this  is  a  title  that  f peaks 
both  the  dignity,  and  likewise  the  duty  belonging  to 
this  function. 

The  title  which  is  now  by  the  custom  of  many  ages 
given  to  the  highest  function  in  the  church,  of  bishop, 
or  inspector,  and  overseer,  as  it  imports  a^dig^mty  in 
him  as  the  chief  of  those  who  labor,  so  it  does  like- 
wise express  his  obligation  to  care  and  diligence,  both 
in  observing,  and  overseeing  the  whole  flock,  and  more 
especially  in  inspecting  the  deportment  and  labors 
of  his  fellow  workmen,  who  are  subordinate  to  him 
in  the  constitution  of  the  church,  yet  ought  to  be  es- 
teemed by  him,  in  im.tation  of  the  Apostles,  his  breth- 
ren, his  fellow  laborers,  and  fellow  servants.     Next  to 

•  1  TlmD-Jiy  V,  17. 


104  Of  the  Pastoral  Care. 

the  names  of  the  sacred  functions,  I  shall  consider  the 
other  designations  and  figures  made  use  of  to  express 
them. 

The  most  common  is  that  of  pagtor  or^sliepherd. 
It  is  to  be  remembered,  that  in  the  first  simplicity  of 
mankind  for  many  ages,  men  looked  after  their  own 
cattle,  or  employed  their  childi^en  in  it;  and  when  they 
trusted  that  care  to  any  other,  it  was  no  small  sign  of 
their  confidence,  according  to  what  Jacob  said  to  La- 
ban.  The  care  of  a  good  shepherd  was  a  figure  then 
so  well  understood,  that  the  prophet  expresses  God's 
care  of  his  people,  by  this,  of  his  feeding  them  as  a 
shepherd,  carrying  his  lambs  in  his  bosom,  and  gently 
leading  them  that  "xere  with  young*  Christ  also  calls 
himself  f/ie  good  Shepherd,  that  knew  his  sheep,  and 
did  not,  as  a  hireling,  fly  away  when  the  wolf  came, 
hut  laid  down  his  life  for  his  sheep.  •\  This  then  being 
so  often  made  use  of  in  both  Testaments,  is  an  expres- 
sion of  the  great  trust  committed  to  the  clergy,  which 
likewise  supposes  a  great,  a  constant,  and  a  tender  care 
in  looking  to,  in  feeding  or  instructing,  in  watching 
over,  and  guarding  the  flock  against  errors  and  sins, 
and  their  being  ready  to  offer  themselves  to  the  first 
iu\y  of  persecution. 

The  title  of  stc\vards,  or  dispensers,  which  is  the 
most  honorable  in  a  household,  is  also  given  to  them. 
These  assign  to  every  one  his  due  share,  both  ot' 
labor  and  o;' provision;  these  watch  over  them,  and 
have  the  care  and  order  of  the  other  servants  assigned 
to  them.  So  in  this  great  family.^  of  whifc  Christ  is 
the  head,  tlie  stewards  are  not  only  in  a  posi  of  great 
dignity,  but  also  of  much  labor:  they  ought  to  be  ob- 
serving the  rest  of  this  household,  that  they   may  be 

•  Isiviah  xJ,  11.         1  Jolin  x,  1.  ,  1  CannUiians  iv,  1,  2. 


■^)W   ^ 


Of  the  Pastoral  Care.  105 

faithful  in  the  distribution,  and  so  encourage,  admonish, 
reprove,  or  censure,  as  thet  e  is  occasion  for  it. 

They  are  also  called  ambassadors,  and  this  upon 
the  noblest  and  most  desirable  message:*  for  their 
business  is  to  treat  of  peace  between  God  and  man;  to 
them  is  given  the  word  or  doctrine  of  reconcil- 
iation; they  arc  sent  by  Christ  and  do  speak  in  God's 
name;  as  if  God  did  beseech  men  by  them;  so  do  they 
in  Chrisf^s  stead,  who  is  the  Mediator,  j07'e6's  men  to 
be  reconciled  to  God;  words  of  a  very  high  sound,  of 
great  trust  and  dignity,  but  which  import  likewise 
gretit  obligations.  An  ambassador  is  very  solicitous 
to  maintain  the  dignity  of  his  character,  and  his  mas- 
tei's  honor;  and  chiefly  to  carry  on  that  which  is  the 
main  business  that  he  is  sent  upon,  which  he  is  always 
contriving  how  to  promote:  so  if  the  honor  of  this 
title  affects  us  as  it  ought  to  do.  with  a  just  value  for 
it,  we  ought  at  the  same  time  to  consider  the  obliga- 
tions that  accompany  it,  of  living  suitable  to  it,  an- 
swering in  some  sort,  the  dignity  and  majesty  of  the 
King  of  kings,  that  has  coiT>in\iied  it  to  us;  and  of 
laboring  with  all  possible  diligence,  to  effectuate  the 
great  design  on  which  we  are  sent;  the  reconciling  sin- 
ners to  God:  the  work  having  in  itself  a  proportion 
to  the  dignity  of  him  that  employs  us  in  it. 

Another,  and  yet  a  more  glorious  title,  i#  that  of 
angels,  who,  as  they  are  of  a  puref  and  sublime  na- 
tuie,  and  are  called  a  tlaming  fire,  so  they  do  always 
behold  the  face  of  our  heavenly  Father,  and  ever  do 
his  will,  and  ojre  also  ministering  spirits,  sent  forth  to 
minister  to  tl*ni  that  are  appointed  to  be  the  heirs  of 
salvation:  This  title  is  given  to  Bishops  and  Pastors; 
and  as  if  that  were  not  enough,  they  are  in  one  place 

*  2  Corinthians  v,  19,  2).  f  I^eveUlions  i,  20, 

14 


100  Of  the  Pastoral  Care. 

called  not  only  the  messengers  or  angels  of  the  church- 
es,* but  also  tlie  glory  of  Christ.  The  natural  in^por- 
tance  of  this  is,  that  men  to  whom  this  title  is  apjplied, 
ought  to  imitate  those  heavenly  powers,  in  the  eleva- 
tion of  tlieir  souls,  to  contemplate  the  works  and  glo- 
ry of  God,  and  in  their  constant  doing  his  will,  more 
particularly  in  ministering  to  the  souls  of  those,  for 
whom  the  great  Angel  of  the  covenant  made  himself  a 
sacrifice. 

I  do  not  among  these  titles  reckon  those  of  rulers 
or  governors,  that  are  also  given  to  bishops.t  because 
they  seem  to  be  but  another  name  for  bishops,  whose 
inspection  was  a  rule  and  government,  and  so  carried, 
in  its  signification,  both  authority  and  labor.  To 
these  designations  that  carry  in  them  characters  of 
honor;  but  of  honor  joined  to  labor;  and  for  the  sake 
of  which  the  honor  was  due,  according  to  that,  esteem 
them  very  highly  for  their  work's  sake;  I  shall  add 
some  other  designations,  that  in  their  significations 
carry  only  labor  without  honor,  being  borrowed  from 
labors  that  are  hard,  but  no  way  honorable. 

Tliey  are  often  called  \vatchmen,  who  used  to  stand 
on  high  towers,  and   were  to  give  the  alarm,  as  they 
saw  occasion  for  it:+  These  men  were  obliged    to  a 
constant  attendance,  to  watch  in  the  night,  as  well  as\ 
in  the  day:  so  all  this  being  applied  to  the  clergy,  im-    ^ 
ports   that  they  ought  to  be  upon  their  watch  tower,   J 
observing  whdt  dangers  their  people   are  exposed  io^ 
either  by  their  sins,  which  provoke  the  judgments  of 
God;  or  by  the  designs  of  their  enemies;  they  ought 
not  by  a  false  respect,  to  suffer  tliem  to  sleep  and  per- 
ish in  their  sins:  but  must  denounce  the  judgments  of 
God  to  them,  and  rather   incur   their   displeasure  by 

•2  C'-riiUliians  viii,  S3.       tII*-'L)!"cws  xlii,  7,  IT,  +Ezckicl  ill,  17. 

V       :      . ' 


Ofilic  Pastoral  Care.  10? 

their  freedom,  thim   sufl'er   them  to   perish   in  their 
security. 

St.  Paul  does  also  call  church-men  by  the  name  — 
of  builders,  and  gives  to  the  apostles  the  title  of  mas- 
ter-builders;* this  imports  both  hard  and  painful  labor, 
and  likewise  great  care  and  exactness  in  it,  for  want  of 
which  the  building  will  be  not  only  exposed  to  the 
injuries  of  weather,  but  will  quickly  tumble  down; 
and  it  gives  us  to  understand,  that  those  who  carry 
this  title,  ought  to  study  well  the  great  rule,  by  which 
they  must  carry  on  the  interest  of  religion,  that  so 
they  may  build  up  tlieij  people  in  their  most  holy 
faith,  so  as To1Be~ir building  fitly  framed  together. 

They  are  also  called  laborers  in  God's  husbandry,!  ^ — 
laborers  in  his  vineyard,  and  harvest,  who  arc  to  sow, 
plant,  and  water,+  and  to  cultivate  the  soil  of  the 
church. §  'Hiis  imports  a  continual  return  of  daily 
and  hard  labor ,11  which  requires  both  pain  and  dili- 
gence. They  are  also  called  soldiers,  men  that  did 
war  and  fight  against  the  powers  of  darkness.**  The 
fatigue,  the  dangers,  and  difficulties  of  that  state  of 
life,  are  so  well  understood,  that  no  application  is  ne- 
cessary to  make  them  more  sensible.  *4i- 

And  thus  by  a  particular  enumeration   of  either    ' 
the  more  special  names  of  these  offices,  such  as  deacon, 
priest  and  bishop,  ruler  and  governor,  or  of  the  desig- 
nations giv^en  to  them  of  shepherds  or  pastors,  stewards, 
ambassadors,  and  angels,  it  appears,  that  there  is  a  great 
dignity  belonging  to  them,  but  a  dignity   which   must     I 
carry  labor  with  it,  as  that  for  which  the  honor  is  due.  " 
The  otiicr  titles  of   watchmen,  builders,    laborers,  and 
soldiers,  import  also  that  they  are  to  decline  no  part/ 

nZoi:  n\,  10.         ilC  .r.  iii,  9.         ^Matt.  xx,  1.         §M.iU.  ix,  ST,  JS. 
UlCorliUhians  111,  6.  ••Fhillippians  ii,  25, 


i^„  _  H-A^^ii 


J. 


108  Of  the  Pastoral  Care. 

of  their  duty,  for  the  labor  that  is  in  it,  the  dangers 
that  may  follow,  or  the  seeming  meanness  that  may 
be  in  it,  since  we  have  for  this  so  great  a  rule  and 
pattern  set  us  by  our  Savior,  who  has  given  us  this 
character  of  himself,  and  in  that  a  rule  to  all  that  pre- 
tend to  come  after  him,  tJic  Son  of  man  came  not  io 
be  ministered  unto,  but  to  minister*  1'his  was  said 
upon  the  proud  contentions  that  had  been  among  his 
disciples,  who  should  be  the  greatest:  Two  of  them 
presuming  upon  their  near  relation  to  him,  and  pre- 
tending to  the  first  dignity  in  his  kingdom:  upon  that 
he  gave  them  to  understand,  that  tl^  dignities  of  his 
kingdom  were  not  to  be  of  the  same  nature  with  those 
that  were  in  the  world.  It  was  not  rule  or  empire  to 
which  they  were  to  pretend;  the  disciple  was  not  to 
be  above  his  Lord:  and  he  that  humbleth  himself  to 
be  the  last  and  lowest  in  his  seiTice,  was  by  so  doing, 
really  the  first. 

lie  himself  descended  to  the  'washing  of  his  disci- 
ples feet;-f  which  he  proposeth  to  tiieir  imitation;  and 
that  came  in  latter  ages  to  be  taken  up  by  prin- 
ces, and  acted  by  them  in  pageantry:  but  the  plain 
account  of  that  action,  is,  that  it  was  a  prophetical  em- 
blenT>  of  which  sort  we  find  several  instances,  both  in 
Isaiah,  Jeremiah,  and  Ezekiel;  the  prophet  doing 
somewhat  that  had  a  mystical  signification  in  it,  re- 
lating to  the  subject  of  his  prophecy:  so  that  our  Sa- 
vior's washing  the  feet  of  his  disciples,  imported  the 
humility,  an  J  the  descending  to  the  meanest  offices  of 
charity,  which  he  recommended  to  his  followers,  par- 
ticularly to  those  whom  he  appointed  to  preach  his 
gospel  to  the  world. 

•Mattliew  XX,  28.  IJolm  xiii,  5 


Of  the  Pastoral  Care.  109 

CHAPTER  II. 

or  THE  RULES  SET  DOWN  IN  SCRIPTURE  FOR  THOSE  THAT  MIN- 
ISTER IN  HOLY  things;  AND  OF  THE  CORRUPTIONS  1}IAT 
ARE  SET  FORTH  IN  THEM. 

I  INTEND  to  write  with  all  possible  simplicity,  with- 
out the  affectation  of  a  scrictness  of  method:  And  there- 
fore I  will  give  one  full  view  of  this  whole  matter, 
without  any  other  order  than  as  it  lies  in  the  scriptures: 
and  will  lay  both  the  rules  and  the  reproofs  that  arc 
in  them  tosiether,  as  thino's  that  o;ive  liaht  to  one  anoth- 
In  the  law  of  Moses  we  find  many  very  partic- 


ular  rules  given  for  the  washing  and  consecration  of 
the  priests  and  Levites,  chiefly  of  the  high  priest.  The 
whole  tribe  of  Levi  was  sanctified  and  separated  from 
the  common  labors,  either  of  w^ar  or  tillage:  and 
though  they  are  but  one  in  twelve,  yet  a  tenth  of  all 
was  appointed  for  them:  they  were  also  to  have  a 
large  share  of  another  tenth;  that  so  they  might  be 
not  only  delivered  from  all  cares,  by  that  large  provis- 
ion that  was  made  for  them,  but  might  be  able  to  re- 
lieve the  necessities  of  the  widows  and  fatherless,  the 
poor  and  the  strangers  that  sojourned  among  them;  and 
by  their  bounty  and  charity,  be  possessed  both  of  the 
love  and  esteeru  of  the  people.  They  were  holy  to 
the  Lord;  tiiey  were  said  to  be  sanctified  or  dedicated 
to  God;  and  the  head  of  their  order  carried  on  his 
mitre  this  inscription,  Holiness  to  the  Lord.  The  ma- 
ny washings  that  they  were  often  to  use,  chiefly  in  do- 
ing their  functions,  carried  this  signification  in  them, 
that  they  were  appropiiated  to  God,  and  that  they 
were  under  very  strict  obligations;  to  a  high  degree   of 

•Leviticus  vili. 


no  Of  ihe  Pastoral  Care. 

purity;  they  might  not  sa  much  as  mourn  for  their 
dead  relations,*  to  shew  how  far  they  ought  to  rise 
above  all  the  concerns  of  flesh  and  blood,  iind  even 
the  most  excusable  passions  of  human  nature.  But 
above  all  things,  these  rules  taught' them,  with  what 
exactness,!  decency,  and  purity  they  ought  to  perform 
these  offices  that  belonged  to  their  function;  and 
therefore  when  Aaron's  two  sons,  Nadab  and  Abihu 
transgressed  the  law  that  God  had  given,  Fire  came 
out  from  the  Lord  and  devoured  them;  and  the  rea- 
son given  for  it,  carries  in  it  a  perpetual  rule;  /  'will 
be  sanctified  in  all  them  that  draw  near  to  me,  and 
before  all  the  jjeople  [will  be  glorified:  which  import, 
that  such  as  minister  hi  holy  things,  ought  to  behave 
themselves  so,  that  God's  riame  hiay  be  glorified  by 
tlieir  means;  otherwise,  that  God  will  glorify  himself 
by  his  severe  judgments  on  them.  A  signal  instance 
of  which  we  do  also  find  in  Eli's  two  sons.J  whose  im- 
pieties and  defilements,  as  they  made  the  people  to 
abhor  the  offering  of  the  Lord;  so  they  also  drew  down, 
not  only  heavy  judgments  on  themselves,  but  on  the 
whole  house  of  Eli;  and  indeed  on  the  whole  nation. 
But  besides  the  atteiidance  which  the  priests  and 
I_^vites  were  bound  to  give  at  the  temple,  and  on  the 
public  service  there,  they  were  likevrise  obliged  to 
study  the  law,  to  give  the  people  Wir  i.ing  out  of  it,  to 
instruct  them  in  it,  and  to  conduct  them,  and  watch 
over  them;  and  for  this  reason  they  had  cities  as- 
signed them  in  all  the  corners  of  the  land;  that  so 
th-'y  might  bvith  more  easily  observe  the  manners  of 
the  people,  and  that  the  people  might  more  easily  have 
recourse  to  them.  Now  when  that  nation  became 
corrupted  both  by  idolatry  and  immoralit}^,  God  rais- 

•Lcvii.  s\i,  1,         j'.tvll.  \xii,  3     A.  I.cvit.  x,  1.  v,  o 

UiuiTJ.  2il  and  3,1  cli.ipltr. 


Of  the  Pastoral  Care.  1 1 1 

cd  up  prophets  to  be  extraordinary  monitors  to  them; 
to  declare  to  them  their  sins,  and  to  denounce  those 
judgments  which  were  coming  upon  them,  because  of 
them;  we  find  the  silence,  the  ignorance,  and  the  cor- 
ruption of  their  pastors,  their  shepherds,  and  their 
watchmen,  is  a  main  article  of  their  charge;  so  Isaiah 
tells  them,  that  their  tvafcJimcn  icere  blhul,  ionorant, 
dumb  dogs,  thai  could  not  bark;  slccpivg.  lying  doii:Uy 
and  loving  to  slumber:^  yet  these  careless  watchmen 
wei'e  covetous  and  insatiable,  thcfj  were  greedy  dogs^ 
^hich  couhl  never  have  enough;  shepherds  theymere, 
that  could  not  understand;  but  liow  remiss  soever  they 
might  be  in  God's  work,  they  were  careful  enough  of 
their  own:  they  all  looked  to  their  own  way,  cxevy 
one  to  his  own  gain  from  his  quarter.  They  were, 
no  doubt,  exact  in  levying  their  tithes  and  fust  fruits, 
how  little  soever  they  might  do  for  them,  bating  their 
bare  attendance  at  the  temple,  to  ofliciate  there;  so 
guilty  they  were  of  that  reigning  abuse,  of  thinking 
they  had  done  their  duty,  if  they  either  by  themselves, 
or  by  proxy,  had  performed  their  functions,  without 
minding  what  was  incumbent  on  them,  as  watchmen, 
or  shepherds.  In  opposition  to  such  careless  and  cor- 
rupt guides,  God  promises  to  his  peo})le,  7  o  set  tvatch- 
men  over  them  that  should  never  hold  their  peace  day 
nor  night. 

As  the  captivity  dicw  nearer,  we  may  easily  con- 
elude,  that  the  corruptions  both  of  priest  and  people 
increased,  which  ripened  them  for  the  judgments  of 
God,  that  were  kept  back  by  tlie  refoimutioiis  which 
Hezekiah  and  Josiah  had  made;  but  at  last,  all  was  so 
depraved,  that  though  God  sent  two  prophets,  Jei'cmi-  J^ 
ah  and  Ezekiel,  to  prepare  them  for  that  terrible  ca- 


Il2  Of  the  Pastoral  Care. 

lamity,  yet  this  was  only  to  save  some  few  among 
them;  for  the  sins  of  the  nation  were  grown  to  that 
height,  that  though  Moses  and  Samuel,  Noah,  Job, 
and  Daniel,*  had  been  then  alive,  to  intercede  for  them, 
yet  God  declared  that  he  would  not  hear  them:  nor 
spare  the  nation  for  their  sakes:  So  that  even  such 
mi'^hty  intercessors  could  only  save  their  own  souls. 
In  this  deplorable  state  we  shall  fmd  that  their  priests 
and  pastors  had  their  large  share.  "The  priests  said 
not,  Where  is  the  Lord?  They  that  handled  the  law, 
knew  me  not,  the  pastors  also  transgressed  against 
me;"t  and  their  corruption  went  so  far,  that  they  had 
not  only  false  prophets  to  support  them,  but  the  people, 
who,  how  bad  soever  they  may  be  themselves,  do 
generally  hate  evil  priests,  grew  to  be  pleased  with  it. 
"The  prophets  prophesy  falsely;  and  the  priests  bear 
rule  by  their  means:  and  my  people  love  to  have  it 
so:"|  ''From  the  prophet  even  to  the  priest,  every  one 
dealt  falsely."§  And  upon  that,  a  "wo  is  denounced 
against  the  pastors  that  destroyed  and  scattered  the 
sheep  of  God's  pasture."!!  They  by  their  office  ought 
to  have  fed  the  people;  but  instead  of  that,  "they  had 
scattered  the  flock,  and  driven  them  away,  and  had 
not  visited  them:  both  prophet  and  priest  were  pro- 
fane; their  wickedness  was  found  even  in  the  house  of 
God."1[  In  opposition  to  all  which  God  promises  by 
the  prophet,  that  he  would  set  "shepherds  over  them, 
that  should  feed  them;  so  that  the  people  should  have 
no  more  reason  to  be  afraid  of  their  pastors,"**  or  of 
being  misled  by  them;  and  he  promised  upon  their  re- 
turn from  the  captivity,  to  "give  them  pastors  accord- 
ing to  his  own  heart,  who  should  feed  them  with 
knowledge  and  undeistanding.''tt 

•   Jcr.  V.  2;  E.u  k.  xiv.  U.       ■}•  Jcr.  ii,  8.        j  Jcr.  v.  :.-2.        §  Jcr.  v!,  13. 
I  h'v.  xxiii,  -22.      •[  Vc-i-.  11.       ••   \\v.  48      -it  ]i:v.  Ui.  15. 


Of  the  Pastoral  Care.  113 

IivEzckiel  we  find  the  solemn  and  severe  charge 
given  to  \vatchmen,  twice  repeated;  that  they  ought 
to  -dDarn  the  wicked  from  his  wickedness;  otherwise, 
though  he  shouid  indeed  die  in  his  sin,  God  would 
require  his  blood  at  the  walchman^s  hand;   but  if  he 
gave  warning,  he  had  by  so  doing  delivered  his  own 
soul*     In  that  prophecy  we  have  the  guilt   of  the 
priests  set  forth  very  heinously.     Her  priests   have 
violated  my  law,  and  profaned  my  holy  things;  they 
have  put  no  difference  between  the  holy  and  profane, 
the  clean   and  the  unclean,  and  have  hid  their  eijes 
from  my  Sabbaths  ;f  the  effect  of  which  was,  tiiat  God 
was  profaned  among  them.     This  is  more  fully  pros- 
ecuted in  the  34th  chapter,  which  is  all  addressed  to 
the  shepherds  of  Israel;:|:  JVo  betothe  shepherds  of  Is- 
rael, that  do  feed  themselves:  should  not  the  shepherds 
feed  the  flock?    Ye  eat  the  fat,  and  ye  clothe  you  with 
the  wool,  ye  kill  them  that  arc  fed,  but  ye  feed  not  the 
flock:^    then  follows  an  enumeration  of  the   several 
sorts  of  troubles  that  the  people  were  in,  under  the 
figure  of  a  flock,  to  shew  how  they  had  neglected 
their  duty,  in  all  the  parts  and  instances  of  it;  and  had 
trusted  to  their  authoiity,  which  they  had  abused  to 
tyranny  and  violence.       The  diseased  have   ye  not 
strengthened,  neither  have  ye  healed  that  which  was 
sick,  neither  have  ye  bound  up  that  which  was  broken, 
neither  have  ye  brought  again  that  which  was  driven 
away,  neither   have   ye  sought  that  which  was  lost; 
but  with  force  and  with  cruelty  have  ye  ruled  them;\\ 
upon  which  follows  a  terrible  expostulation,  and  dc- 
•  nunciation  oi  judgments  against  them:  7  am  against 
the  shepherds,  saith  the  Lord,  I  will  require  my  flock 
at  their  hands,  and  cause  them  to  cease  from  feeding 

•  Ezckicl  iii,  17;  E/.ckicl  xxxiii,  7.  f  Ezekicl  xxii,  26. 

i  Ezekiel  xxxiv.        §  Vers:  3.         f)  Vcise  4. 

15 


114  Of  the  Pastoral  Care. 

the  flock;  neither  shall  the  shepherds  feed  thtmselves 
any  more*  And  in  the  44th  chapter  of  that  prophecy, 
one  rule  is  given,  which  was  set  up  in  the  primitive 
church,  as  an  unalterable  maxim,  that  such  priests  as 
had  been  guilty  of  idolatry,  should  not  do  the  office 
of  a  priest  any  more,  nor  come  near  to  any  of  the  holy 
things,  or  en'  r  within  the  sanctuary,  but  were  still  to 
bear  their  shame:  they  might  minister  in  some  inferior 
services,  such  as  keeping  the  gates,  or  slaying  the  sac- 
rifice; but  they  were  still  to  hear  their  iniquity. 

I  have  passed  over  all  that  occurs  in  these  prophets, 
which  relates  to  the  false  prophets,  because  I  will 
bring  nothing  into  this  discourse,  that  relates  to  sins  of 
another  order  and  nature.  In  Daniel  we  have  a  noble 
expression  of  the  value  of  such  as  turn  men  to  right- 
eousness, that  they  shall  shine  as  the  stars  for  ever 
and  ever.f  In  Hosea  we  fmd  among  the  sins  and  ca- 
lamities of  that  time,  this  reckoned  as  a  main  cause  of 
that  horrid  corruption,  under  which  they  have  fallen, 
there  being  no  truth,  no  mercy,  nor  knowledge  of  God 
in  the  land;  which  was  defiled  by  swearing,  lying, 
killing,  stealing,  and  committing  adultery.  My  jteo- 
j)leare  desfi^oyed  for  lack  of  knowledge:X  to  which  is 
added,  Because  thou  hast  rejected  knowledge  (or  the 
instructing  the  people)  I  will  also  reject  thee,  that  thou 
shall  be  no  priest  to  me;  seeing  thou  hast  forgot  the 
law  of  thy  God,  I  will  also  forget  thy  children.  That 
corrupt  race  of  priests  attended  still  upon  the  temple, 
and  offeicd  up  the  sin-offering,  and  feasted  upon  their 
portion;  which  is  wrong  rendered  They  eat  up  the  sin 
of  my  people;  for  sin  stands  there,  as  in  the  law  of 
Moses,  for  sin-offering:  because  of  the  advantage  this 
brought  them,  they  were  glad  at  the  abounding  of  sin^ 

'    Ezckul  x^>:iv,  10.         f  Dann.!  xii,  3.         i   Hosc3,iv,  1,  2,  6. 


Of  the  Pastoral  Cart.  115 

which  is  expressed  by  ihclr  setting  their  heart,  or  lilt- 
ing up  their  soul  to  their  iniquitij;  the  conclusion  of 
which  is,  that  they  should  be  given  up  for  a  very 
heavy  curse,  of,  like  priests  like  people.  In  Joel  we 
find  the  duty  of  the  priests  and  ministers  of  the  Lord, 
set  forth  in  times  of  great  and  approaching  calamities, 
thus,  They  ought  to  be  intercessors  for  the  people,  and 
to  tceep  between  the  porch  and  the  altar,  and  say. 
Spare  thy  people,  and  give  not  thine  heritage  to  re- 
pivach,  that  the  heathen  (strangers  and  idolators) 
should  ride  over  them:  wherefore  should  they  say 
among  the  people,  JFhere  is  their  God9*  There  is  in 
Amos  a  very  black  character  of  a  depraved  priesthood, 
Their  priests  teach  for  hire,  and  their  prophets  di- 
vine for  money  A 

These  were  the  forerunners  of  the  destruction  of 
that  nation:  but  though  it  might  be  expected,  that 
the  captivity  should  have  purged  thei?i  from  their 
dross,  as  it  did  indeed  free  them  from  all  inclinations 
to  idolatry;  yet  other  corruptions  had  a  deeper  root.^ 
We  find  in  Zechariah  a  curse  against  the  idol  shep- 
herd, who  resembled  the  true  shepherd,  as  an  idol  does 
the  original:  but  he  was  without  sense  and  life.  Wo 
be  to  the  idol  shepherd  that  leaveth  the  flock:  the 
curse  is  figuratively  expressed,  The  sword  shall  be  upon 
his  arm  and  his  right  eye:  (the  things  that  he  valued 
most),  his  arm  shall  be  clean  dried  up,  and  liis  right 
ejje  shall  be  utterly  darkened:  but  this  is  more  copi- 
ously set  out  by  Malachi,  in  an  address  made  to  the 
priests;  And^  noxv,  0  ye  priests,  this  commandment  is 
for  you;  if  you  will  not  hear,  and  if  you  will  not  lay 
it  to  heart,  to  give  glory  unto  my  name.  I  will  even 
send  a  curse  iqwn  you,  and  Iwill  curse  your  blessings 

•  Joslii,  17.         t  Cli^miler  iii,  verse  11.  Z;chnriali  xi,  15 


110  Of  the  Pastoral  Cave. 

yea  I  have  cursed  them  already,  because  ye  do  not  lay 
it  to  heart.*  Then  the  first  covenant  with  the  tribe  of 
Levi  is  set  forth;  My  covenant  was  ivith  him  of  life 
and  peace:  the  Unv  of  truth  ts^asin  his  mouth,  and  ini- 
quity teas  notjoimd  in  his  lips:  he  icalked  ti'ith  me  in 
peace  and  equity,  and  did  turn  many  from  their  ini- 
quity: for  the  priesfs  lips  should  preserve  knowledge, 
and  they  should  seek  the  law  at  his  mouth;  for  he  i9 
the  messenger  of  the  Lord  of  Hosts:  all  this  sets  forth 
the  state  of  a  pure  and  holy  priesthood:  but  then  fol- 
low terrible  words;  But  ye  are  departed  out  of  the 
<icay,  ye  have  caused  many  to  stumble  at  the  law:  ye 
have  corrupted  the  covenant  of  Levi,  saith  the  Loi'd 
of  hosts,  therefore  have  I  also  made  you  contemptible, 
and  base  before  all  the  people;  according  as  ye  have 
not  kept  my  ways,  but  have  been  partial  in  the  law. 
Their  ill  example  made  many  loath  both  their  law  and 
their  religion:  they  had  corrupted  their  institution,  and 
studied  by  a  gross  partiality,  to  bring  the  people  to  be 
.  exact  in  those  parts  of  the  law,  in  which  their  wealth, 
or  their  authority  was  concerned;  while  they  neglected 
the  more  essential  and  indispensable  duties. 

Thus  far  have  I  gone  over  the  most  important  places, 
that  have  occurred  to  me  in  the  Old  Testament,  relat- 
ing to  this  matter;  upon  all  which,  I  will  only  add  one 
remark,  that  though  some  exception  might  be  made  to 
those  expressions,  that  import  the  dignity  and  sancti- 
fication  of  those  who  were  then  consecrated  to  the 
holy  functions,  as  parts  of  that  instituted  religion, 
which  had  its  period  by  the  coming  of  Christ;  yet  such 
])assagcs  as  relate  to  moral  duties,  and  to  the  obliga- 
tions that  arise  out  of  natural  religion,  have  certainly 
a  more  binding  force,  and  ought  to  be  understood  and 

*  Mal;cl.i;i,l. 


Of  the  Pastoral  Care.  117 

explained  in  a  more  elevated  and  sublime  sense,  under 
the  new  dispensation,  which  is  internal  and  spiritual; 
compared  to  which,  the  old  is  called  the  letter  and  the 
flesh:  therefore  the  obligations  of  the  priests,  under  the 
Christian  religion,  to  a  holy  strictness  of  life  and  con- 
versation, to  a  diligent  attendance  on  their  flock,  and 
for  instructing  and  watching  over  them,  must  all 
be  as  much  higher,  and  more  binding,  as  this  new  cov- 
enant excels  the  old  one. 

CHAPTER  III. 

PASSAGES  OUT  OF  THE  NEW  TESTAMENT,  RELATING  TO  THE 
SAME  MATTER. 

THIS  general  consideration  receives  a  vast  improve- 
ment from  the  great  example  that  the  Author  of  our 
religion,  the  great  Bishop  and  Shepherd  of  our  souls, 
has  set  us;  who  went  about,  ever  doing  good,  to  whom 
it  "juas  as  his  meat  and  drink,  to  do  the  will  of  his  Fa- 
ther that  sent  him:  he  was  the  good  Shepherd  that 
knew  his  shaep,  and  laid  down  his  life  for  them.  And 
since  he  set  such  a  value  on  the  souls  of  that  flock 
which  he  hath  redeemed,  and  purchased  with  his  own 
blood;  certainly  those  to  whom  he  has  committed  that 
work  of  reconciliation  which  stood  himself  so  dear 
ought  to  consider  themselves  under  very  strict  obliga- 
tions, by  that  charge  of  which  they  must  give  a  severe 
account  at  the  gieat  day,  in  which  the  blood  of  all 
those  who  have  perished  through  their  neglect  and  de- 
fault, shall  be  required  at  their  hands.  Yet  because  I 
will  not  aggravate  this  argument  unreasonably,  I  will 
make  no  use  of  those  passages  which  relate  immedi- 
ately to  the  apostles:  for  their  function  being  extraor- 
dinary, as  were  also  the  assistances  that  were  given 


118  Of  the  Pastoral  Care. 

them  for  the  discharge  of  it,  I  will  urge  nothing  that 
belongs  properly  to  their  mission  and  duty. 

In  the  character  that  the  gospel  gives  of  the  priests 
and  pharisees  of  that  time,  we  may  see  a  just  and  true 
idea  of  the  corruptions  into  which  a  bad  clergy  is  apt 
to  fall.  They  studied  to  engross  the  knowledge  of  the 
law  to  themselves,  and  to  keep  the  people  in  ignorance, 
and  in  a  blind  dependance  upon  them:  they  were  zeal- 
ous in  lesser  matters,  but  neglected  the  great  things  of 
the  law:  they  put  on  an  outward  appearance  of  strict- 
ness, but  under  that  there  was  much  rottenness:  they 
studied  to  make  proselytes  to  their  religion,  but  they 
had  so  depraved  it,  that  they  became  thereby  worse 
men  than  before:  they  made  great  shews  of  devotion, 
of  praying,  and  fasting  much,  and  giving  alms;  but  all 
this  was  to  be  seen  of  men,  and  by  it  they  devoured 
the  estates  of  poor  and  simple  people:  they  were  very 
strict  in  observing  the  traditions  and  customs  of  their 
fathers,  and  of  every  thing  that  contributed  to  their 
own  authority  or  advantage:  but  by  so  doing  they 
made  void  the  law  of  God:  in  a  word,  they  had  no 
true  worth  in  themselves,  and  hated  such  as  had  it: 
they  were  proud  and  spiteful,  false  and  cruel,  and 
made  use  of  the  credit  they  were  in  with  the  people, 
by  their  complying  with  them  in  their  vices,  and  flat- 
tering them  with  fiilse  hopes,  to  set  them  on  to  destroy 
all  those  who  discovered  their  corruptions,  and  whose 
real  and  shining  worth,  made  their  counterfeit  shew  of 
it  the  more  conspicuous  and  odious.  In  this  short 
view  of  those  enormous  disorders,  which  then  reigned 
amongst  them,  we  have  a  full  picture  of  the  corrupt 
i^tate  of  bad  priests  in  all  ages  and  religions,  with  this 
only  difference,  that  the  priests  in  our  Savior's  time 
were  more  careful  and  exact  in  the  external  and  visi- 
ble parts  of  tlicir  conversution,  than  ihey  have  been  in 


Of  Hie  Pastoral  Care.  119 

other  times:   in  which  they  have  thrown  off  the  very 
decencies  of  a  grave  and  sober  deportment. 

But  now  to  go  on  with  the  characters  and  rules  that 
we  fmd  in  the  New  Testament.  Our  Savior  as  he 
compared  the  work  of  the  gospel  in  many  parables  to 
a  field  and  harvest,  so  he  calls  those  whom  his  Father 
was  to  send,  the  laborers  in  that  harvest;  and  he  left 
a  direction  to  all  his  followers,  to  jiraij  his  Father  that 
he  tvould  send  laborers  into  his  harvest*  Out  of 
which  both  the  vocation  and  divine  mission  of  the 
clergy,  and  the  prayers  of  the  church  to  God  for  it, 
that  are  among  us  fixed  to  the  ember-weeks,  have 
been  gathered  by  many  pious  writers.  In  the  warn- 
ings that  our  Savior  gives  to  prepare  for  his  second 
coming,  we  find  the  characters  of  good  and  bad  clergy- 
men stated,  in  opposition  to  one  another,  under  the 
figure  of  stewards:!  the  good  are  both  wise  and  faith- 
ful, they  wait  for  his  comiiig,  and  in  the  meanwhile 
are  dividing  to  every  one  of  their  fellow  servants  his 
portion  to  eat  in  due  season,  that  is,  their  proportion 
both  of  the  doctrine  and  mysteries  of  the  gospel,  ac- 
cording to  their  several  capacities  and  necessities:  but 
(Che  bad  stewards  are  those  who  put  the  evil  day  far 
from  them,  and  say  in  their  heart,  the  Lord  delayeth 
his  coming,  upon  which  they  eat,  drink,  and  are 
drunken:  they  indulge  their  sensual  appetites  even  to 
a  scandalous  excess;  and  as  for  their  fellow  servants, 
instead  of  feeding,  of  instructing,  or  watching  over 
them,  they  beat  them,  they  exercise  a  violent  and  ty- 
rannical authority  over  them.  Their  state  in  the  next 
world  is  represented  as  different  as  their  behavior  in 
this  was;  the  one  shall  be  exalted  from  being  a  steward 
to  be  a  ruler  over  thehousehold, to  hzdiking  and  a  priest 

*   M.itthcw  ix,  "7.  t  I-uke  xii,  43, 


120  Of  the  Pastoral  Care. 

for  ever  unto  God;  whereas  the  other  shall  be  cut  asmi' 
der;  and  shall  fiave  his  portion  with  unbelievers. 

The  10th  of  St..  John  is  the  place  which  both  fa- 
thers and  more  modern  writers,  have  chiefly  made  use 
of  to  shew  the  difference  between  good  and  bad  pas- 
tors. The  good  shepherds  enter  hij  the  door,  and 
Christ  is  the  door  by  whom  they  must  enter;  that  is, 
from  whom  they  must  have  their  vocation  and  mis- 
sion: but  the  thief  and  robber  who  comes  to  kilL  steal, 
and  destroy,  climbeih  up  some  other  waij;  whatever 
he  may  do  in  the  ritual  way  for  form's  sake,  he  has  in 
his  heart  no  regard  to  Jesus  Christy  to  the  honor  of 
his  person,  the  edification  of  his  church,  or  the  salva- 
tion of  souls;  he  intends  only  to  raise  and  enrich  him- 
self; and  so  he  compasses  that,  he  cares  not  how  many 
souls  perish  by  his  means,  or  through  his  neglect. 
The  good  shepherd  knows  his  sheep  so  well,  that  he 
can  call  them  by  name,  and  lead  them  out,  and  they 
hear  his  voice;  but  the  hireling  careth  not  for  the 
sheep,  he  is  a  stranger  to  them,  they  know  not  his 
voice,  and  will  not  follow  him.  This  is  urged  by  all, 
who  have  pressed  the  obligation  of  residence,  and  of 
the  personal  labors  of  the  clergy,  as  a  plain  divine  and 
indispensable  precept:  and  even  in  the  council  of 
Trent,  though  by  the  practices  of  the  court  of  Rome, 
it  was  diverted  from  declaring  residence  to  be  of  di- 
vine right,  the  decree  that  was  made  to  enforce  it, 
urges  this  place  to  shew  the  obligation  to  it.  The 
good  shepherd  feeds  the  flock,  and  looks  for  pasture 
for  them,  and  is  ready  to  give  his  life  for  the  sheep; 
but  the  bad  shepherd  is  represented  as  a  hireling  that 
careth  not  for  the  flock,  thai  sees  the  wolf  coming, 
and  upon  that  leaveih  the  sheep  and  flieth.  This  is, 
it  is  true,  a  figure,  and  therefore  1  know  it  is  thought 
an  ill  way  of  reasoning  to  build  too  much  upon  figu- 


Of  the  Pastoral  Care.  121 

rative  discourses;  yet  on  the  other  hand,  our  Savior 
having  delivered  so  great  a  part  of  his  doctrine  in 
parables,  we  ought  at  least  to  consider  the  main  scope 
of  a  parable;  and  may  well  build  upon  that,  though 
every  particular  circumstance  in  it  cannot  bear  an  ar- 
gument. 

I  shall  add  but  one  passage  more  from  the  gospels, 
which  is  much  made  use  of  by  all  that  have  writ  of 
this  matter.  When  our  Savior  confirmed  St.  Peter 
in  his  apostleship,  from  which  he  had  fallen  by  his 
denying  of  him,  as  in  the  charge  which  he  thrice  re- 
peated of  feeding  his  lambs  and  his  sheep*  he  pur- 
sues still  the  figure  of  a  shepherd;  so  the  question  that 
he  asked  preparatory  to  it,  was,  Simon,  lovest  thou  me 
more  than  ihesef  From  which  they  justly  gather,  that 
the  love  of  God,  a  zeal  for  his  honor,  and  a  preferring 
of  that  to  all  other  things  whatsoever,  is  a  necessary 
and  indispensable  qualification  for  that  holy  employ- 
ment; which  distinguishes  the  true  shepherd  from  the 
hireling;  and  by  which  only  he  can  be  both  animated 
and  fortiiied,  to  go  through  with  the  labors  and  diffi- 
culties, as  well  as  the  dangers  and  sufferings,  which 
may  accompany  it. 

When  St.  Paul  was  leaving  his  last  charge  with  the 
bishops  that  met  him  at  Ephesus,  he  still  makes  use  of 
the  same  metaphor  of  a  shepherd,  in  those  often  cited 
words,  take  heed  to  yourselves,  and  to  all  the  flock 
over  which  the  Holy  Ghost  hath  made  you  bishops 
or  overseers,  to  feed  the  church  of  God,  which  he  hath 
purchased  with  his  own  blood,  t  The  words  are  sol- 
emn and  the  consideration  enforcing  them  is  a  mighty- 
one;  they  import  the  obligations  of  the  clergy,  both  to 
an  exactness  in  their  own  deportment,  and  to  earnest 

•  John  xxi,  15.  j    Acts  sx,  23. 

16 


122  Of' the  Pastoral  Care. 

and  constant  labors,  in  imitation  of  tiie  apostle,  who 
during  the  three  years  of  his  stay  among  them,  had 
been  serving  God  tcith  all  humility  of  mind*  with 
mamj  tears  and  temptations;  and  had  not  ceased  to 
ivarn  every  one,  both  night  and  day  with  tears;  and 
had  taught  them  publicly  and  from  house  to  housed 
Upon  which  he  leaves  them  calling  them  all  to  wit- 
ness that /le  t£)«5  pure  from  the  blood  of  all  men.X 
There  has  been  great  disputing  concerning  the  persons 
to  whom  these  words  were  addressed;  but  if  all  parties 
had  studied  more  to  follow  the  example  here  proposed, 
and  the  charge  that  is  here  given,  which  are  plain  and 
easy  to  be  understood,  than  to  be  contending  about 
things  that  are  more  doubtful:  the  good  lives  and  the 
faithful  labors  of  apostolical  bishops,  would  have 
contributed  more  both  to  the  edifying  and  healing  of 
the  church,  than  all  their  arguments  or  reasonings  will 
ever  be  able  to  do. 

St.  Paul  reckoning  up  to  the  Romans  the  several 
obligations  of  Christians,  of  all  ranks  to  assiduity  and 
diligence  in  their  callings  and  labors,  among  others  he 
numbers  these,  ministers  let  us  wait  on  our  minis- 
tering, or  he  that  teaches  on  teaching,  he  that  rideth 
with  diligence.^  In  his  epistle  to  the  Corinthians,  as 
he  states  the  dignity  of  the  clergy  in  this,  that  they 
ought  to  be  accounted  of  as  the  minister's  of  Christ, 
and  stewards  of  the  mysteries  of  God;  he  adds,  that  it 
is  required  in  stewards  that  a  man  be  found  faithful.\\ 
In  that  epistle  he  sets  down  the  perpetual  law,  which 
i?  the  foundation  of  all  the  provision  that  has  been 
made  for  the  clergy,^  that  the  Lord  hath  ordained 
that  they  wliich  preach  the gospd  should  live  of  the 
gospel.     But  if  upon  that,  the  laity  have   looked   on 

•  Acvs -w.  TO.  t  Verse  20.         :(  Verse  25.  §  Romans   xll,  7. 

O  1  CnranUi:ins  iv,  2.         t  1  C')niiUiians  ix,  14- 


Of  the  Pastoral  Care.  123 

lliemselves  as  bound  to  appoint  so  plentiful  a  supply, 
that  the  clergy  might  have  whereon  to  live   at  their 
ease  and  in  abundimce;  then  certainly  this  was  intend- 
ed, that  they  being  freed  from  the  troubles  and  cares  of 
this  world,  might  attend  continually  on  the  ministrij 
of  the  tcord  of  God  and  on  prayer.^     Those   who  do 
that  "dcork  negligently,  provoke  the  laity  to   repent   of 
their  bounty,  and  to  defraud  them  of  it.     For  certain- 
ly there  are  no  such  enemies  to  the  patrimony   and 
rights  of  the  church,  as  those  who  eat  the  fat  but  do 
not  preach  the  gospel,  nor  feed  the  flock.     Happy,  on 
the  other  hand,  are  they  to  whom  that  character,  which 
the  apostle  assumes  to  hmiself,  aad  to  Timothy,  docs 
belong;  therefore  seeing  we  have  received  this  minis- 
try, as  tee  have  received  mercy  we  faint  not:  but  have 
renounced  the  hidden  things  of  dishonesty  not  walking 
in  craftiness,  nor   handling  the  word  of  God  deceit- 
fully but  by  manifestation  of  the  truth  commending 
ourselves  to   every  man's  conscience  in  the  sight  oj 
Gof/.t     III  the  epistle  to  the  Ephesians   we  have  the 
ends  of  the  institution  of  all  the  ranks   of  clergymen 
set  forth  in  these  words;   He  gave  some  apostles,  and 
some  prophets,  and  some  evangelists,  and  some  pas- 
tors and  teachers;  for  the  perfecting  of  the  saints,  for 
the  work  of  the  ministry,  for  the  edifying  the  body  oj 
Christ;  till  we  all  come  in  the  unity  of  the  faith,  and 
of  the  knowledge  oj  the  Son  of  God,  unto  a  perfect  man, 
unto  the  measure  ofthestature  of  the  fulness  ofChrist.X 
In  these  words  we  see  somethmg  that  is  so  vast   and 
noble,  so  far  above  these  slight  and  poor  performances, 
in  which  the  far  greater  part  do  too  easily  satisfy  them- 
selves; that  in  charity  to  them  we  ought  to   suppose 
that  they  have  not  rcllected  suflici-Mitly  on  the  impo!'- 

•  Acts  v;,  4..         i  C  CorliUhiiins  iv,  1.  %        4  Ei^licsinns  Iv,  11,1?,  I.k 


124  Of  the  Pastoral  Care. 

tance  of  them.  Otherwise  they  would  have  in  some 
sort  proportioned  their  labors  to  those  great  designs 
for  which  they  are  ordained;  and  would  remember 
the  charge  given  to  the  Colossians  to  say  to  Archip- 
pus,  who  it  seems  was  remiss  in  the  discharge  of  his 
duty,  take  heed  to  the  ministry  which  thou  hast  re- 
ceived in  the  Lord,  that  thou  fulfil  it* 

The  epistles  to  Timothy  and  I'ltus  are  the  founda- 
tion of  all  the   canons  of  the  church.     In  thete  we 
have  the  characters  of  bishops  and  deacons,  as  well  as 
the  duties  belonging  to  those  functions  so  particularly 
set  forth,  that  from  thence  alone  every   one  who  will 
weigh  them  well  may  find  sufficient  instruction  how 
he  ought  to  behave  himself  in  the  house  of  God.     In 
these  we  see  what  patterns  those  of  the  cleigy    ought 
to  "be  in  word  (or  doctrine)  in  conversation,  in  charity, 
in  spirit,  in  faith,  and  in  purity;  they  ought  to  give  at- 
tendance to  reading,  to  exhortation,  and  to  doctrine;"! 
that  is,  both  to  the  instructing  and  exhorting  of  their 
people.     "They  ought  not  to  neglect  the  gift  that  was 
given  to  them  by  the  laying  on    of  hands,  they  ought 
to  meditate  on  these  things,  to  give  themselves  wholly 
to  them,  that  so  their  profiting  may  appear  unto  all; 
and  to  take  heed  to  themselves  and  their  doctrine,  and 
to  continue  in  them;  for  in  so  doing  they  shall   both 
save  themselves  and  those  that  hear  them."      Those 
that  govern  the  church  are  more  particulaily  charged, 
-befoie  God,  the  Lord  Jesus  and  the   holy  angels, 
that  they  observe  Ihcsc  things  without  preferring  one 
before  another,  doing  nothing  by  partiality, +"  by  do- 
mestic regards,  the  considcratioi^.s  of  friendship,  interces- 
sions or  importunity;  and,   above  all,   that  they   lay 
hands  suddenly  on  no  man;  to  which  are  added  words 

♦  C  l!osia:».s  vi,  17.  f  ^  Tlmdhv  iv,  12,  1.3,  U,  15,  16, 

t^l  Ti!i.;)U.\  V,  21,  22, 


Of  the  Pastoral  Care.  125 

of  great  terror;  "neither  be  thou   partaker  of  other 
men's  sins;  keep  thyself  pure."    Which  ought  to  make 
great  impression  on  all  those  with  whom  the  power  of 
ordination  is   lodged,  since   they  do   plainly  import, 
that  such  as  do  ordain  any  rashly  without  due  inquiry, 
and  a  strict  examination,  entitle   themselves  to  all  the 
scandal  they  give,  and  become  partners  of  their  guilt; 
which,  if  well  considered,  must  needs  make  all  such  as 
are  not  past  feeling,  use  great  care  and  caution  in  this 
sacred  trust.     Bishops  are  the  depositaries  of  the  faith, 
which  they  are  to  keep  pure,  and  to  hand  down  faith- 
fully  according  to  these  words,  "and.  the  things    which 
thou  hast  heard  of  me  among    many  witnesses,  the 
same  commit  thou  to  faithful  men,  who  may  be  able 
to  teach  others  also."*      Upon  this  he   prepares  the 
bishops  for  difficulties,   to  endure  hardness  as  a  good 
soldier  of  Jesus  Christ.     And  according  to  that  fig- 
ure, since  those  that  go  to  w.ir  do  not  carry  unneces- 
sary burdens  with  them  which  may  encumber  or  re- 
tard their  march,  he  adds,  "no  man  that  warreth  en- 
tangleth  himself  with  the  affairs   of  this  life,   that  he 
may  please  him  who  hath  chosen  him  for  a   soldier." 
Upon  this  it  is  that  all  those  canons,  which  have  been 
made  in  so  many  ages  of  the  church  against  church- 
men's meddling  with  secular  affairs,  have  been  founded; 
than  which  we  find  nothing  more  frequently  provided 
against,  both  in  the  apostolical  canons,  in  those  of  Anti- 
och,in  those  made  by  the  general  council  of  Calcedon, 
and  in  divers  of  the  councils  of  Carthage:  but  this  abuse 
had  too  deep  a  root  in  the  nature  of  man  to  be  easily  cur- 
ed.   St.  Paul  does  also  in  this  place  carry  on  the  mcla- 
phor,to  express  the  earnestness  and  indefatigableness  of 
clergymen's  zeal;  that  as  0ffi;:ers  in  an  army  were  sat- 

•  2  TimoUiy  iii,  ?,  >.  '1. 


126  Of  the  Pastoral  Care, 

isfied  with  nothingunder  victory,  which  brought  them 
the  honors  of  a  triumph,  so  we   ought  to  fight,  not 
only  so  as  to  earn  our  pay,  but  for  mastery,  to  spoil 
and  overcome  the  powers  of  darkness,  yet  even  this 
must  be  done  lawfully,  not  by  deceiving  the   people 
with  pious  frauds   hoping    that  our  good   intentions 
will  atone  for  our  taking  bad  methods:*  war  has  its 
laws  as  well  as   peace,  and  those  who  manage   this 
spiritual  warfare,  ought  to  keep  themselves  j^within  the 
instructions  and  commands  that  are  given  them:  then 
f  the  apostle  changing  the  figure  from  the  soldier  to  the 
workman  and  steward,  says,  study  to  shew  thyself  ap- 
proved unto  God  (not  to  seek  the  vain  applause  of 
men,  but  to  prefer  to  all  other  things  the  witness  of  a 
good  conscience,t  and  that  in  simplicity  and  godly  sin- 
cerity, he  may  walk  awd  labor  as  in  the  sight  of  God) 
"a  workman  that  needeth  not  to  be  ashamed;  rightly 
dividing  the  word  of  truth:"  this  is,  according  to  the 
figure  of  a  steward,  giving  every  one  his  due   portion; 
and  a  little  after  comes  a  noble  admonition,  relating  to 
the  meekness  of  the  clergy  towards  those  that  divide 
from  them:  "the  servant  of  the  Lord  must  not  strive; 
but  be  gentle  to  all  men,  apt  to  teach,  patient  in  meek- 
ness, instructing  those  that  oppo'se  themselves,  if  per- 
adventure  God  will  give  them  repentance,  to  the  ac- 
knowledging the  truth. "+^  This  is  the  passage  that  was 
chiefly  urged  by  our  reformers  against  the  persecuting 
that  the  Roman  clergy  did  every  where  set  on  against 
them:  the  extent  of  it   ought  to   be  well   consideied, 
that  so  it  may  not  be  said,  that  we  are  only  against 
persecution  when  it  lies  on  ourselves;  for  if  it  is  a  good 
defence  to  some,  it  is  as  good  to  others;  unless  we  own 
that  we  do  not  govern  ourselves  by  that  rule  of  doing 

•  2  Tiinoth)  ill,  5.         |  Verse  15.         ,  ^\■l•ae  24,  25,  2^ 


Of  the  Pastoral  Care.  127 

lo  others  that  which  we  would  have  others  do  to  us. 
In  the  next  chapter,  we  find  the  right  education  of  this 
bishop,  and  that  which  furnishes  a  clergyman  to  perform 
all  the  duties  incumbent  on  him:  '4rom  a  child  thou 
hast  known  the  holy  scriptures,  which  are  able  to  make 
thee  wise  unto  salvation,  through  faith  in  Christ  Jesus:"* 
that  is,  the  Old  Testament  well  studied,  by  one  that 
believed  Jesus  to  be  the  Messias,  and  that  was  led  in- 
to it  by  that  faith,  did  discover  to  man  the  great  econ- 
omy of  God  in  the  progress  of  the  light,  which  he 
made  to  shine  upon  the  world  by  degrees,  unto  the  per- 
fect day  of  the  appearing  of  the  Son  ofrighteousness; 
and  to  this  he  adds  a  noble  character  of  the  inspired 
writings:  "all  scripture  is  given  by  inspiration  of  God, 
and  is  profitable  for  doctrine,  for  reproof,  for  coiTec- 
tion,  for  instructing  in  righteousness,  that  the  man  of 
God  maybe  perfect,  thoroughly  furnished  unto  all  good 
works."t  The  apostle  goes  on  and  gives  Timothy  the 
most  solemn  charge  that  can  be  set  out  in  words; 
which  if  understood  as  belonging  to  all  bishops,  as  the 
whole  church  of  God  has  ever  done;  must  be  read  by 
them  with  trembling.  ''I  charge  thee  therefore  before 
God,  and  the  Lord  Jesus  Christ,  who  shall  judge  the 
quick  and  dead  at  his  appearing,  and  his  kingdom, 
preach  the  word,  be  instant  in  season,  out  of  season, 
reprove,  rebuke,  exhort  with  all  long  suffering  and 
doctrine,"!  that  is,  with  great  gentleness  in  the  manner 
and  clearness  and  strength  in  the  matter  of  their  in- 
structions, and  a  little  after,  '-watch  thou  in  all  ^\ 
things,  endure  affliction,  do  the  work  of  an  evangelist; 
make  full  proof  of  (or  fulfil)  thy  ministry:"^  and  as  a 
consideration  to  enforce  this  the  more,  he  tells  what^^ 
a  noble  and  agreeable  prospect  he  had  in  the  view  of 

•3  Timothy  iii,  15.     |  Verse  16,  1'      i2  'rl:iv.  hy  Iv,  1.  C.     §  Vc-r.se  5. 


128  Of  the  Pastoral  Care. 

his  approaching  dissolution:  the  time  of  his  departing 
drew  nigh,  he  was  ready  to  be  offered  up*  as  a  sacri- 
fice for  that  faith  which  he  had  so  zealously  and  so 
siiccessfiily  preached;  and  here  we  have  his  two  great 
preparatives  lor  martyrdom:  the  one  was  looking  on 
Jiis  past  life  and  labors:  ''I  have  fought  a  good  fight, 
I  have  finished  my  course,  I  have  kept  the  faith." 
The  other  was  looking  forward  to  the  reward,  "that 
crown  of  righteousness  which  was  laid  up  for  him, 
which  the  Lord  the  righteous  judge  would  give  him 
at  that  day;  and  not  only  to  him,  but  also  to  all 
those  that  loved  his  appearing,"!  and  certainly  more 
especially  to  those  who  not  only  loved  it  themselves, 
but  who  labored  so  as  to  dispose  others  also  to  love  it. 
To  all  these  considerations,  though  nothing  needed  to 
have  been  added,  to  one  upon  whom  they  made  so 
strong  an  impression,  as  they  did  upon  Timothy,  yet  one 
comes  after  all,  which  ought  to  teach  us  to  work  out 
our  salvation  with  fear  and  trembling,  since  St,  Paul 
tells  Timothy  that  Demas,  one  of  the  companions  of  his 
labors,  had  forsaken  him  I  and  that  which  prevailed 
over  him  was  the  love  of  this  present  world. 

These  are  the  rules  and  charges  given  by  St.  Paul 
to  Timothy,  and  in  him  to  all  the  bishops  and  pastors 
that  were  to  come  after  him  in  the  church.  Some  of 
these  are  again  repeated  in  his  epistle  to  Titus,  where 
we  have  the  characters  set  out,  by  which  he  was  to 
picpare  and  examine  those  elders  or  bishops,  who 
v^'cre  to  rule  the  house  of  God:  That  those  being  well 
chosen,  they  miiht  he  able  by  sound  doctrine  both  to 
exhort  and  convince  the  gainsayers;\\  and  that  he 
might  do  his  duty  with  the  more  advantage  he  charges 
Iiim  to  "shew  himself  in  all  things  a  pattern  of  good 

•  2  Tlmotiix  'iv,  0.     j  Vi  isi-  T.       '  V(Msc  8.    §  A'crsc  CO.      [I  *  TiU'.s.O. 


Of  the  Pastoral  Care,  120 

Works;  in  doctrine,  shewing  uncorriiptness,  gravity, 
sincerity;  and  using  such  sound  speech  as  could  not  be 
condemned:  that  so  those  who  are  of  the  contrary 
party  (the  Judaizers  who  were  studying  to  corrupt  the 
Christian  religion  by  making  a  medley  of  it  and  Juda- 
ism) might  have  no  evil  thing  to  say  of  him:"*  And 
after  a  glorious  but  short  abstract  of  the  design  of  their 
holy  religion;  he  concludes  that  part  of  the  epistle  in 
these  words,  "These  things  speak  and  exhort,  and  re- 
buke with  all  authority:"  To  which  he  adds  a  charge, 
that  may  seem  more  proper  to  be  addressed  ^o  others, 
than  to  himself,  "Let  no  man  despise  thee:"f  the  same 
is  likewise  in  his  epistle  to  Timothy,  with  this  addition, 
'•Let  no  man  despise  thy  youth:"|  But  these  words  do 
not  import  that  it  is  in  a  bishop's  own  power,  to  pro 
cure  due  esteem  to  himself;  at  least  to  prevent  con- 
tempt; since  a  holy  and  exemplaiy  deportment,  and 
faithful  and  constant  labors,  never  fail  to  do  that.  In 
the  conclusion  of  the  epistle  to  the  Hebrews,  we  find 
both  the  characters  of  those  who  had  labored  among 
them,  and  had  ruled  them,  but  who  were  then  dead; 
and  also  of  such  as  were  yet  alive,  "llemember  them 
w^ho  had  the  rule  over  you;  who  have  spoken  to  you 
the  word  of  God,  whose  faith  follow,  considering  the 
end  of  their  conversation:"^  They  had  both  lived  and 
died,  as  well  as  labored  in  such  a  manner,  that  the  re- 
membering of  what  iiad  appeared  in  them,  was  an 
effectual  means  of  persuading  the  Hebrews  to  be  steady 
in  the  Christian  religion:  For  certainly,  though  while 
a  man  lives  let  him  be  ever  so  eminent,  tiierc  is  still 
room  for  ill  nature  and  jealousy  to  mis;  eprcb'Cnt  things, 
and  to  suspect  that  something  lies  hid  under  the  fair- 
est appeai'ances,  which  may  shew  itself  in  due  time; 

'  2  rims  r.       j  Vefse  IS.       i  1  Timotli)  iv,  13.      §  HeL)rc  ws  xi'r,  T. 
17 


130  Of  the  Pastoral  Care. 

all  that  goes  olT,  wlien  one  has  finished  his  course,  so 
that  all  appears  to  be  of  a  piece,  and  that  he  has  died 
as  he  had  lived.  Then  the  argument  from  his  conver- 
sation appears  in  its  full  strength,  without  any  diminu- 
tion. But  the  charge  given  with  relation  to  those  who 
then  had  the  rule  over  them,  is  no  less  remarkable, 
"Obey  them  that  have  the  rule  over  you;  and  submit 
yourselves,  for  they  watch  for  your  souls;  as  they  that 
must  give  account;  that  they  may  do  it  with  joy,  and 
not  with  grief,  for  that  is  unprofitable  for  you:"  Here 
obedience  and  submission  is  enjoined,  upon  the  ac- 
count of  their  riders  watching  over  them  and  for 
them:  And  therefore  those  who  do  not  watch  like 
men  that  know  that  they  must  give  account  of  that 
trust,  have  no  reason  to  expect  these  from  their  people: 
Of  a  piece  with  this  is  St.  Paul's  charge  totheThessa- 
lonians,  "we  beseech  you  to  know  (or  to  acknowledge,) 
them  which  labor  among  you,  and  are  over  you  in  the 
Lord,  and  admonish  you,  and  to  esteem  them  very 
.  higlily  in  love,  for  their  work's  sake:  Here  both  the 
submission  and  esteem,  as  well  as  the  acknowledgment 
that  is  due  to  the  cleigy,  is  said  to  be  for  their  work^s 
sake:  And  therefore  such  as  do  not  tlie  work,  and  that 
do  not  labor  and  admonish  their  people,  have  no  just 
claim  to  them.  There  is  another  expression  in  the 
second  epistle  to  theThcssalonians,  that  is  much  urged 
by  those  who  have  writ  on  this  head,  "That  if  any 
will  not  work  he  should  not  eat,"  which  if  it  is  a  rule 
binding  a!i  men,  seems  to  lie  much  heavier  on  the 
clergy. 

I  shall  conclude  all  that  I  intend  to  bring  out  of  the 
scripture  upon  this  argument,  with  St.  Peter's  charge 
to  the  cMcrs  of  the  churches  to  which  he  writ;  which 

'  2  Tl:css:tl(M;l;ins  i;i,  10. 


Of  the  Pastoral  Care.  131 

is  indeed  so  full,  that  though  in  the  course  of  the  New 
Testament,  it  had  not  lain  last,  it  deserved  by  the  rules 
of  method,  to  be  kept  last;  for  the  closing  and  enforc- 
ing all  that  has  gone  belbie,  and  for  giving  it  its  full 
weight.  St.  Peter  descends,  1  Epistle  5  chap.  1  ver. 
to  a  level  with  them,  calling  himself  no  better  than 
"a  fellow  elder  and  a  witness  of  the  suftering  of  Christ; 
and  also  a  partaker  of  the  glory  which  was  to  be  re- 
vealed. Feed  the  flock  of  God  (says  he)  which  is 
among  ydU7tfhese  words  will  bear  another  rendering 
as  much  as  lieth  in  you)  taking  the  oversight  thereof 
not  by  constraint  (as  forced  to  it  by  rules,  canons,  or 
laws)  but  willingly,  not  for  filtiiy  lucre,  (for  though 
God  has  ordained  that  such  as  jweach  the  Gospel 
sho'ild  live  of  the  Gospel;  yet  those  who  propose  that 
to  themselves  as  the  chief  motive  in  entering  into  >lioly 
orders,  are  hereby  severely  condemned)  but  of  a  ready 
iiiind,  neither  as  being  lords  over  God's  heritage  (or 
not  using  a  despotic  authority  over  their  several  lots  or 
divisions)  but  being  examples  to  the  flock,"  not  tyran- 
nizing it  over  their  people:  but  acquiring  their  author- 
ity chiefly  b}'  their  own  exemplary  conversation.  I'he 
conclusion  of  the  charge,  is  suitable  to  the  solemnity 
of  it  in  these  words:  '-And^when  the  chief  Shepherd 
shall  appear,  ye  shall  likewise  receive  a  crown  of  glory- 
that  fadeth  not  away." 

With  this  I  make  an  end  of  citations  from  scripture: 
I  think  it  is  as  plain. as  words  can  make  any  thing,  that 
such  as  are  dedicated  to  the  service  of  God  and  of  his 
church,  ought  to  labor  constantly  and  faitlifuliy:  and 
that  in  their  own  persons.  For  it  is  not  possibl(^  to 
express  a  personal  obligation,  in  tcrnss  that  are  both 
more  strict  and  more  solemn  than  these  arc  which 
have  been  cited,  and  all  the  returns  of  obedience  and 
submission,,  of  esteem  and  support,  bcii^g  declared  to 


132  Of  the  Pastoral  Care. 

be  due  to  Iheni  on  the  account  of  their  thatching  over 
and  feeding  the  flock  of  God,  those  who  pretend  to 
these,  vvitliout  considering  themselves  as  under  the 
other  obligations,  are  guilty  of  the  worse  sort  of  sacri- 
lege, in  devouring  the  things  that  are  sacred,  without 
doing  those  duties  for  which  these  are  due;  and  what 
right  soever  the  law  of  the  land  may  give  them  to 
them,  yet  certainly  according  to  the  divine  law,  those 
who  do  not  wait  "at  the  altar,  ought  not  to  be  par- 
takers with  the  altar:  Those  who  do  not  minister 
about  holy  things,  ought  not  to  live  of  the  things  of 
the  temple:  Nor  ought  those  who  do  not  preach  the 
gospel  live  of  the  gospel."*  If  I  had  a  mind  to  make 
a  great  shew  of  reading,  or  to  triumph  in  my  argument 
with  the  pomp  of  quotations,  it  were  very  easy  to  bring 
a  cloud  of  witnesses,  to  confirm  the  application  that  I 
have  made  of  these  passages  of  scripture:  Indeed  all  those 
who  have  either  writ  commcr,tai'ies  on  the  scriptures, 
ancient  and  modern,  or  have  left  homilies  on  these 
subjects,  have  pressed  this  matter  so  much,  that  every 
one  that  has  made  any  progress  in  ecclesiastical  learn- 
ing,  must  know  that  one  might  soon  stuffa  great  many 
})uges  with  abundance  of  quotations  out  of  the  authors, 
both  of  the  best,  and  of  the  worst  ages  of  the  church: 
not  only  the  fathers,  but  even  the  schoolmen;  and 
which  is  more,  the  canonists  have  carried  this  matter 
very  high,  ajid  have  even  delivered  it  as  a  maxim,  (hat 
all  tlispensations  that  are  procured  upon  undue  pre- 
tencis,  the  chief  of  which  they  reckon  the  giving  a 
man  an  easy  and  large  subsistence,  arc  null  and  void 
of  tb.emselvcs:  and  conclude,  that  how  strong  so- 
ever they  may  be  in  law,  yet  they  are  nothing  in 
conscience:  and  that  they  do  not  free  a  man  from  h\s 

^  *  Corlinliiai.s   i\,   J.i 


Of  the  Pasioi-al  Care.  133 

obligations  to  residence  and  labor:  and  they  do  gener- 
ally conclude,  that  he  who  upon  a  dispensation,  which 
has  been  obtained  upon  carnal  accounts,  such  as  birth, 
rank,  or  great  abilities,  (and  qualifications  are  not  yet 
so  good  as  these)  does  not  reside,  is  bound  in  con- 
science to  restore  the  fruits  of  a  benefice  which  he  has 
thus  enjoyed  with  a  bad  conscience,  without  perform- 
ing the  duty  belonging  to  it  in  his  own  person.  But 
though  it  were  very  easy  to  bring  out  a  great  deal  to 
this  purpose,  1  will-go  no  further  at  present  upon  this 
head:  the  words  of  God,  seem  to  be  so  express  and 
positive;  that  such  as  do  not  yield  to  so  undisputablc 
an  authority,  will  be  little  moved  by  all  that  can  be 
brought  out  of  authors  of  a  low^er  form,  against  whom 
it  will  be  easy  to  muster  up  many  exceptions,  if  they 
will  not  be  determined  by  so  many  of  the  oracles  of 
the  living   God, 

CHAPTER  IV. 

or   THE   SENSE    OF    THE    PRIMITIVE     CHURCH     IN    THIS     MATTER. 

I  WILL  not  enter  here  into  any  historical  account  of 
the  discipline  of  the  church,  during  the  first  and  best 
ages  of  Christianity.  It  is  the  glory  oi  the  church,  that 
in  her  disputes  on  both  hands,  as  well  w'ith  those  of 
the  church  of  Rojiie,  as  with  those  t!;.it  separate  from 
her,  she  has  both  the  doctrine  and  the  constitution  of 
the  primitive  church  on  her  side.  But  this  plea  would 
be  more  entire  and  less  disputable,  if  our  constitution 
were  not  only  in  its  main  and  most  essential  parts, 
formed  upon  that  glorious  model;  but  were  also  in  its 
rules  and  administrations,  made  more  exactly  con- 
formable to  those  best  and  purest  times.  1  can  never 
forget  an  advice  that  was  given  me  above  tifiity  years 
ago,    by  one  of  the  woithiest  clergymen   now  i\\\\c; 


134  Of  the  Pastoral  Care. 

while  I  was  studying  the  controversy  relating  to  the 
government  of  the  church,  from  the  primitive  times, 
he  desired  me  to  join  with  the  more  speculative  dis- 
coveries, that  I  should  make,  the  sense  that  they  had 
of  the  obligations  of  the  clergy,  both  with  relation  to 
their  lives,  and  to  their  labors:  and  said  that  the  argu- 
ment in  favor  of  the  church,  how  clearly  soever  made 
out,  would  never  have  its  full  effect  upon  the  world, 
till  abuses  were  so  far  corrected,  that  we  could  shew  a 
primitive  spirit  in  our  administration,  as  well  as  a 
primitive  pattern  for  our  constitution.  This  made, 
even  then,  deep  impressions  on  me,  and  1  thank 
God  the  sense  of  it  has  never  left  me  in  the  whole 
course  of  my  studies. 

I  will  not  at  present  enter  upon  so  long  and  so  in- 
vidious a  work  as  the  descending  into  all  the  particu- 
lars, into  which  this  matter  might  be  branched  out; 
either  from  the  writings  of  the  fathers,  the  decrees  of 
councils,  the  Roman  law  and  capitulars,  or  even  from 
the  dreg  of  all,  the  canon  law  itself,  which  though  a 
collection  made  in  one  of  the  worst  ages,  yet 
carries  many  rules  in  it,  that  would  seem  excessively 
severe,  even  to  us,  after  our  reformation  of  doctrine 
and  worship.  This  has  been  already  done  with  so 
much  exactness,  that  it  will  not  be  necessary  to  set 
about  it  after  the.  harvest,  which  was  gathered  by  the 
learned  bishop  of  Spalato  in  the  last  book  of  his  great 
v/oik:  which  the  pride  and  inconstancy  of  the  author 
brought  under  a  disestcem,  that  it  no  \\  ay  deserves; 
for  whatevei-  he  might  be,  that  work  was  certainly  one 
of  the  best  productions  of  that  age.  But  this  design  has 
been  prosecuted  of  late  with  much  moic  exactness  and 
learning,  and  with  great  hoiiesty  and  fidelity,  where  the 
interest  of  his  church  did  not  force  him  to  use  a  little  art, 
byF.  Thoniasin,who  has  compared  the  modern  and  the 
ULitient  discipline;  and  has  tjhcwcd  veiy  copiously,  by 


Of  the  Pastoral  Care.  135 

what  steps  the  change  was  made,  and  how  abuses  crept 
into  the  church.  It  is  a  work  of  great  use,  to  such  as 
desire  to  understand  tliat  matter  truly.  I  will  refer  the 
curious  to  these,  and  many  other  lesser  treatises,  writ 
by  the  Jansenists  in  Fiance,  in  which  abuses  are  very 
honestly  complained  of,  and  proper  remedies  are  pro- 
posed; which  in  many  places  being  entertained  by 
bishops,  that  had  a  right  sense  of  the  primitive  rules, 
have  given  the  rise  to  a  great  reformation  of  the 
French  clergy. 

Instead  then  of  any  historical  deduction  of  these 
matters,  I  shall  content  myself  with  giving  the  sense  of 
two  of  the  fathers  of  the  Greek  church,  and  one  of  the 
Latin,  upon  this  whole  business,  of  the  obligations  of 
the  clergy.  The  first  is  Gregory~orNazianzum, 
wRose'Tathcr  ordained  him  a  presbyter,  notwithstand- 
ing all  his  humble  intercessions  to  the  contrary, 
according  to  the  custom  of  the  best  men  of  that 
age,  who  instead  of  pressing  into  orders,  or  aspir- 
ing to  them,  fled  from  them,  excused  themselves,  and 
judging  themselves  unworthy  of  so  holy  a  character 
and  so  high  a  trust,  were  not  without  difficulty  pre- 
vailed on  to  submit  to  that,  which  in  degenerate  ao"es 
men  run  to  as  to  a  subsistence,  or  the  means  of  pro- 
curing it,  and  seem  to  have  no  other  sense  of  that  sa- 
cred institution,  than  mechanics  have  of  obtaining*' 
their  freedom  in  that  trade  or  company  in  which  they 
have  passed  their  apprenticeship.  It  were  indeed  hap- 
py for  the  church,  if  those  who  offer  themselves  to 
orders,  had  but  such  a  sense  of  them  as  tradesmen 
have  of  their  freedom,  who  do  not  pretend  to  it  till 
they  have  finished  the  time  prescribed;  and  are  in 
some  sort  qualified  to  sot  up  in  it:  whereas  alasl  mc[\ 
who  neither  know  the  scriptures,  nor  tiie  body  of  di- 
vinity, who  iiave  made  no  progress  in  tlicir  studi(^s. 


136  Of  the  Pastoral  Care. 

and  can  give  no  tolerable  account  of  that  holy  doC* 
trine,  in  which  they  desire  to  be  teachers,  do  yet,  with 
equal  degrees  or  confidence  and  importunity,  pretend 
to  this  character,  and  find  the  way  to  it  too  easy,  and 
the  access  to  it  too  free.      But  this  holy  Father  had  a 
very  different  sense  of  this  matter.      He  has  indeed 
submitted  to  his  father's  authority,   he  being  his  bish- 
op as  well  as  his  father.       But  immediately  after  he 
was  ordained,  he  gives  this  account  of  himself  in  his 
apologetical  oration;  that  he  judging  he  had  not  that 
sublimity  of  virtue,  nor   that   familiar  acquaintance 
with  divine  matters,  which  became  pastors  and  teach- 
ers; he  therefore  intending  to  purity  his  own  soul  to 
higher  degrees  of  virtue,  to  an  exaltation  above  sensi- 
ble objects,  above  the  world,  that  so  he   might   bring 
his  mind  to  a  recollected  and  divine  state,  and  fit  his 
soul,  that  as  a  polished  mirrour  it  might  carry  on  it 
the  impressions  of  divine  ideas  unmixed  with  the  allay 
of  earthly  objects,  and  might  be  still  casting  a  bright- 
i^css  upon  ail  its  thoughts,  did  in  order  to   the   raising 
iiimself  to  that,  retire  to  the  wilderness.      He  had  ob- 
served that  many  pr-essed  to  handle  the  holy  myste- 
ries, with  unwashed  hands,  and  defiled  souls;  and  be- 
fore they  were  meet  to  be  initiated  to  the  divine  vo- 
{•ittion,  were  crowding  about  the  altar;  not  to  set  pat- 
terns to  others,  but  designing   only  a  subsistence  to 
themselves:  reckoning  that  the  holy  dignity,  was  not 
a  trust  for  whicii  an  account  was  to  be  given,  but  a 
htute  of  authority  and  exemption.     They  had  neither 
piety  nor  parts  to  recommend  them,  but  were  the  re- 
p;oaches  of  the  christian  religion,  and  were  the  pests 
v»f  the  church:  which  inftcted'it  faster  than  any  piugue 
could  d  )  tlie  air;  ^ince  men  did  easily  run  to  imitate 
bid  exainj)les,  but  were  drawn  off  very  hardly  by  the 
J);-;  le/tcst  [>atterns  to  the  practice   of  virtue.       Upon 


Of' the  Paslornl  Cure.  131 

which  he  Ibrmcd  a  high  idea  ot"  the  cininentjvorth  and 
virtue  which  became  those  who  governed  the  church; 
and  of  the  great  progress -that  Jdjex^qu^ht  to  b^^ 
making;  not  contented  with  low  measures  of  it,  as  if 
the^rvvcre  to  weigh  it  critically  in  nice  balaiic^,..iind 
not  to  rise  up  to  the  highest  degrees  possible  in  it.    Yet 
eve n^f his,  was  not  all:  for  to  govern  mankind,  which 
was  so  various  and  so  uncertain  a   sort  of  creature, 
seemed  to  hhii  the  highest  pitch  of  knowledge  and  wis- 
dom, as  far  above  that  skill  and  labor  that  is  necessa- 
ry to  the  curing  of  bodily  diseases,  as  the  soul  is  su- 
perior to  the  body;  and  yet  since  so  much  study  and" 
/'^observation  was  necessary  to  make  a  man   a   skilful 
\    physician,  he  concluded  that  much  more  was  necessa- 
y    vy  for  the  spiritual  medicine:  the  design  of  which  was 
>        to  give  wings  to  the  soul,  to  raise  it  above  the  world, 
)      and  to  consecrate  it  to  God."     Here  he  runs  out  into 
a  noble  rapture,  upon  the  excellence  and  sublimity  of 
the  christian  religion,  and  upon  the  art  of  governing 
souls,  of  the  different  methods  to  be  taken,  according 
to  the  diversity  of  men's  capacities  and  tempers;  and 
of  dividing  the    word   of  God  aright,  among  them. 
The  difficulties  of  which  he  prosecutes  in  a  great  vari- 
ety of  sublime  expressions  and  figures;   but  concludes 
lamenting  that  "there  was  so  little  order  then  observedj 
that  men  had  scarce  passed  their  childhood  when,  before 
they  understood  the  scriptures,  not  to  say  before  they 
had  washed  off  the  spots  and  defilements  of  their  souls, 
if  they  had   learned   but  two  or   three  pioi:s    words, 
which  they  had  got  by  heart,  or  had  read  some  of  the 
psalms  of  David,  and  put  on  an  outward  garb   that 
carried  an  appearance  of  piety  in  it,  these   men  were 
presently  pushed  on  by  the  vanity  of  tiieir   minds,  to 
aspire  to   the  government  of  the  church.     To   such 
persons  he  addresses  himself  very  rhetoncally,  and 
18 


138  Of  the  Pastoral  Cart. 

asks  them,  What  they  thou<>;ht  of  the  commonest  em- 
ployments, such  as  the  playing  on   instruments,  or  of 
dancing,  in  comparison  with  divine   wisdom:  for   ac- 
quiring the  one,  they   knew   great   pains   and   much 
fn-actice  was  necessary:  could  they  then  imagine  that 
the  other  should  be  so  easily  attained?"  But  he  adds^ 
"that  one  may  as  well  sow  upon  rocks,  and  talk  to  the 
deaf,  as  hope  to  work  upon  persons,   who    liave   not 
yet  got  to  that  degree  of  wisdom,  of  being  sensible  of 
their  own  ignorance.     This  evil   he   had  oiten    with 
numy  tears  lamented;  but  the  pride  of  such   men  was 
so  great,  that  nothing  under  th^  authority  of  a  St.  Pe- 
ter or  a  St.   Paul,  could  work  upon    them.      llpon 
this  mention  of  St.  Paul,  he  breaks  out  into  a  rapture, 
upon  his  labors  and  sufferings,  and  the  care  of  all  the 
churches,  that  lay  on  him;  his  becoming  all  things  to 
all  men,  his  gentleness  where  that  was  necessary,  and 
his  authority  upon  other   occasions,  his  zeal,  his  pa- 
tience, his  constancy,  and  his  prudence  in   fulfilling  all 
the  parts  of  his  ministry.     Then  he  cites  several  of  the 
passages  of  the  prophets;   particularly   those  of  Jere- 
miah and  Ezekiel   Zcchariah  and  Malachi,  which  re- 
late to  the  corruptions  of  the  priests  and  shepherds    of 
Israel;  and  shews  how  applicable   they    were   to   the 
clergy  at  that  time,  and  that   all  the  woes  denounced 
against  the  scribes  and    Pharisees  belonged   to  them^ 
with  heavy  aggravations.     I'hese  thoughts  possessed 
him  day  and  night;  they  did  cat  out  his  very  strength 
and  substance;  they  did  so  afflict  and  deject  him,  and 
gave  him  so  terrible  a  prospect  of  the  judgments   of 
God.  which  they  weie  drawing  down  upon  the  church, 
that  he,  instead  of  daring  to  undertake  any  part  of  the 
government  of  it,  was  only   thinking  how  he  should 
cleaj}seJiisj)Vvn_soul,  and  fly  from  the  wrath  which 
was  to  coiiic;   and   could    not  think  that  he  was  vet, 


Of  the  Pastoral  Care.  139 

while  so  youag,  meet  to  liandle  holy  things.  Where 
he  runs  out  into  anew  rapture  in  magnifying  the  dig- 
nity of  holy  functions,  and  upon  that  says,  -that 
though  he  had  been  dedicated  to  God  fiom  his  moth« 
er's  womb,  and  had  renounced  the  world  and  all  that 
was  charming  in  it,  even  eloquence  itself,  and  had  de- 
lighted long  in  the  study  of  the  scriptures,  and  had 
subdued  many  of  his  appetites  and  passions;  yet  after 
all  this,  in  which  he  had  become  a  fool  in  glorying, 
he  had  so  high  a  notion  of  the  care  and  government 
of  souls,  that  he  thought  it  above  his  strength;  especially 
in  such  bad  times  in  which  all  things  were  out  of  or- 
der; factions  were  formed,  and  charity  was  lost;  so 
that  the  very  name  of  a  priest  was  a  reproach,  as  if 
God  had  poured  out  contempt  upon  them;  and  there- 
by impious  men  daily  blasphemed  his  name."  And 
indeed,  all  the  shew  of  religion  that  remained  was  in 
their  mutual  heats  and  animosities,  concernmg  some 
matters  of  religion;  "they  condemned  and  censured 
one  another,  they  cherished  and  made  use  of  the  worst 
men,  so  they  were  true  to  their  party;  they  concealed 
their  crimes,  nay,  they  flattered  and  defended  some 
that  should  not  have  been  suffered  to  enter  into  the 
sanctuary:  they  gave  the  holy  things  to  dogs,  while 
they  inquired  very  narrowly  into  the  failings  of  those 
that  differed  from  them,  not  that  they  might  lament 
them,  but  that  they  might  reproach  them  for  them. 
The  same  faults  which  they  excused  in  some,  were 
declaimed  against  in  others:  So  that  the  very  name  ol' 
a  good  or  a  bad  man  was  not  now  considered,  as  the 
character  of  their  lives,  but  of  their  being  of  or  against 
a  side.  And  these  abuses  were  so  universal,  that  they 
were  like  people:  like  priest  if  those  heats  had  arisen 
upon  the  great  heads  of  leligion,  he  should  have  com 
mended  the  zeal  of  those  who  had  contended  for  t\m 
truth,  and  should  have  studied  to  have  followed    it, 


140  Of  the  Pastoral  Care. 

But  their  disputes  were  about  sm^ll  matters,  and  things 
of  no  consequence;  and  yet  even  these  were  fought  for, 
under  the  glorious  title  of  the  faith,- though  the  root  of 
all  was  men's  private  animosities:  these  things  had  ex- 
posed the  christian  religion  to  the  hatred  of  the  heath- 
en, and  had  given  even  the  christians  themselves  very 
hard  thoughts  of  the  clergy:  this  was  grown  to  that 
height,  that  they  were  then  acted  and  represented  up- 
on the  stage;  and  made  the  subject  of  the  people's 
scorn.  So  that  by  their  means,  the  name  of  God  was 
blasphemed:  this  was  that  which  gave  him  much  sad- 
der apprehensions,  than  all  that  could  be  feared  from 
that  wild  beast,  that  was  then  beginning  to  vex  and 
persecute  the  church,  (by  w^hich  probably  Julian  is 
m^iant)  the  comfortable  prospect  of  dying  for  the 
name  of  Christ,  made  that  a  persecution  was  not  so 
dreadful  a  thing  in  his  account,  as  the  sins,  the  divis- 
ions, and  distractions  of  Christians."  This  tl^cn  was 
the  reason  that  had  made  him  fly  to  the  wilderness, 
■for  the  state  of  the  church  had  made  him  despond, 
and  lose  all  his  courage:  he  had  also  gone  thithrr.  that 
he  might  quite  break  himself.to  all  his  appetites  and 
passions,  and  to  all  the  pleasures  and  concerns  of  this 
life,  that  did  darken  the  shinin2;s  of  the  divine  ima^e 
upon  his  soul:  and  the  emanation  of  the  heavenly 
ligiit.  When  he  considered  the  judgments  of  God 
upon  bad  priests,  and  many  other  strict  rules  in  the 
old  dispensation,  and  the  great  obligations  that  lay  up- 
on those  who  were  the  priests  of  the  living  God,  and 
that  ought,  before  they  presumed  to  offer  up  other 
sacrifices,  to  begin  with  the  oblation  of  themselves  to 
God;  he  was,  upon  all  these  reasons,  moved  to  prepare 
himself  by  so  long  a  retreat. 

I  have  given  tl/;s  long  abstract  of  his  apologciical 
oration,  not  only  to  set  before  my  reader,  the  sense 
that  he  had  of  the  sacred  functions,  but  likewise  to  shew 


Of  the  Pastoral  Care.  141 

what  were  the  corruptions  of  that  age,  and  with  how 
much  freedom  this  holy  father  laid  them  open.  If 
there  is  any  occasion  for  applying  any  part  of  this  to 
the  present  age,  or  to  any  persons  in  it,  I  chose  rather 
to  offer  it  in  the  words  of  this  great  man  than  in  any  of 
my  own.  I  wish  few  were  concerned  in  them;  and 
that  such  as  are,  w  ould  make  a  due  application  of 
them  to  themselves,  and  save  others  the  trouble  of  do- 
ing it  more  severely. 

I  go  next  to  another  father  of  the  Greek  churcli, 
^^t.  Chrysostom,  whose  books  of  the  priesthood,  have 
been  ever  reckoned  among  the  best  pieces  of  antiqui- 
ty. The  occasion  of  writing  them,  was  this:  he  had 
lived  many  jears  in  great  friendship  with  Basil;  at 
last,  they  having  both  dedicated  themselves  to  sacred 
studies,  the  clergy  of  Antioch  had  resolved  to  lay  hold 
on  them,  and  to  use  that  holy  violence  which  was  in 
those  times  often  done  to  the  best  men,  and  to  force 
them  to  enter  into  orders.  Which  when  Basil  told 
Chrysostom,  he  concealed  his  own  intentions,  but 
pressed  Basil  to  submit  to  it,  who  from  that  believing 
that  his  friend  was  of  the  same  mind,  did  not  go  out 
of  the  way,  and  so  he  was  laid  hold  on;  but  Chrysos- 
tom had  hid  himself.  Basil,  seeing  he  could  not  be 
found,  did  all  that  was  possible  to  excuse  himself:  but 
tliat  not  being  accepted  of  he  was  ordained:  next  time 
that  he  met  his  friend,  he  expostulated  severely  with 
him  for  having  forsaken  him  upon  that  occasion:  this 
gave  the  occasion  to  those  books  which  are  pursued  in 
the  w:iy  of  a  dialogue. 

The  first  book  contains  only  the  pieparatoiy  dis- 
courses according  to  the  method  of  such  writings.  Jn 
the  second  he  runs  out  to  shew  from  our  Savior's 
words  to  St.  Peter,  Simon,  Lo-ccst  thou  mc?  "What 
tender  and  fervent  love  both  toOirlvflTrrdTolr.s  cl 


\\  nac  / 
i.rjh;~y^ 


142  Of  the  Pastoral  Care. 

a  priest  ought  to  feel  in  himself  before  he  enters  upon 
the  feeding  those  sheep  which  Christ  has  purchased 
•with  his  oum  blood.  To  lose  the  souls  of  the  flock 
first,  and  then  one's  own  soul,  through  remissness,  was 
no  light  matter.  To  have  both  the  powers  of  dark- 
ness, and  the  works  of  the  flesh  to  fight  against,  re- 
quired no  ordinary  measure  both  of  strength  and 
courage.  He  pursues  the  allegories  of  a  shepherd, 
and  a  physician,  to  shew  by  the  parallel  of  these  laid 
together,  the  labors  and  difficulties  of  the  priesthood, 
especially  when  this  authority  was  to  be  maintained 
only  by  the  strength  of  persuasion  and  yet  sometimes 
severe  methods  must  be  taken,  like  incisions  to  pre- 
vent gangrenes,  or  to  cut  off  a  part  already  corrupted. 
In  the  managing  this,  great  art  and  prudence  was 
necessaryfabishop  ought  to  have  a  great  and  generous, 
a  patient  arnd  undaunted  mind:  thciefore,  Chrysostom 
says  that  he  found,  though  he  truly  loved  his  Savior, 
yet  he  was  so  afraid  to  offend  him,  that  he  durst  not 
undertake  a  charge,  that  he  did  not  yet  judge  himself 
qualified  for.  It  was  not  enough  that  a  man  was  tol- 
erably well  esteemed  by  others;  he  ought  to  examine 
himself;  for  that  of  a  bishop's  being  ivell  reported  of,  is 
but  one  of  many  characters,  declared  necessary  by  St. 
Paul.  He  complains  much  that  those  who  raised 
men  to  orders,  had  more  regard  to  rank  and  wealth, 
and  to  much  time  spent  in  a  vain  search  into  jjrofane 
learning,  (though  Christ  chose  fishermen  and  tent- 
makers)  than  to  true  worth,  and  an  earnest  zeal  for 
the  real  good  of  the  church.  In  the  third  book,  he 
runs  out  with  a  great  compass  on  the  praises  of  the 
pyicsthj  function;  he  looked  upon  it  as  a  dignity  raised 
far  above  all  the  honors  of  this  world,  and  approaching 
to  the  ang(>iic,al  gloiy.  A  priest  ought  to  aspire  to 
a  purity  above  that  of  "other  mortals,  ^inswering  that 


Of  the  Pastoral  Care.  143 

of  angels.     When  a  priest  performs  the  holy  functions, 
is  sanctifying  the  holy  Eucharist,  and  is  offering  a  cru- 
;  cified  Christ  to  the  people,  his  thoughts  should  carry 
him  heavenwards,  and  as  it  were  translate   him  into 
those  upper  regions.     If  the  mosaical  priest  was  to  be 
holy,  tb.at  offered  up  sacrifices  of  a  lower  order,  how 
much  holier  ought  the  priests  of  this  religion  to  be,   to 
whom  Christ  has  given  the  power  both   of  retaining 
and  forgiving  of  sins?  But  if  St.  Paul,  after  all  his  vis- 
ions and  labors,  after  all   his  raptures   and  sufferings, 
yet  was  inwardly  burnt  up  with  the  concerns   of  the 
church,  and  labored  with  much  fear  and   trembling, 
how  much  greater  apprehensions  ought  other  persons 
to  have  of  such  a  trust?  if  it  were  enough  to  be  called 
to  this  function,  and  to  go  through  with  tlie  duties  in- 
cumbent on  it  in  some  tolerable  manner,  the  danger 
were  not  great:  but  when  the  duty,  as  well  as  dignity, 
together  with   the  danger  belonging  to  it,  are  all  laid 
together,  a  man  is  forced  to  have  other  thoughts  of  the 
matter.  /No  man  that  knows  he  is  not  capable  of  con- 
ducting aStrtp,  will  undertake  it,  let  him  be  pressed  to 
it  never  so  much.     Ambitious  men,  that  loved  to   set 
themselves  forward,  were  of  all  others  the  most  expos- 
ed to  temptations:  they  were  apt  to   be  inflamed   by 
the  smallest  provocations,  to  be  glad  at  the  faults  of 
others,  and  troubled  if  they  saw   any   do    well;  they 
courted  applause,  and  aspired  to  honor;  they  fawned 
on  great  persons,  and  trod  on  those  that   were  below 
them;  they  made  base  submissions,  undccent  addresses, 
and  often  brought  presents  to  those  in  authority;  they 
durst  not  in  any  sort  reprove  them  for  their   ikults, 
though  they  reproached   the  poor  out  of  measure  for 
their  failings.     These  were  not  the  natural  consequen- 
ces of  the  dignity  of  the  priesthood;  but  unworthy  and 
defiled  persons,  who,  without  true  merit,  had  been  ad- 


Ul  Of  the  Pastoral  Care. 

vaneed  to  it,  had  brought  it  under  reproach.  There 
had  been  no  due  care  used  in  the  choice  of  bishops; 
and  by  the  means  of  bad  choices  the  church  was 
almost  ruined,  through  the  gross  ignorance  and  un- 
worthincss  of  many  in  that  post.  Certainly  a  worthy 
priest  has  no  ambitious  aspirings:  those  who  fly  to  this 
dignity  from  that  base  principle,  will  give  a  full  vent 
to  it  when  they  have  attained  it.  If  submissions,  flat- 
teries, and  money  itself  are  necessary,  all  will  be  em- 
ployed; therefore  it  was  an  indispensable  preparation 
to  it,  that  one  should  be  duly  sensible  of  the  greatness 
of  the  trust,  and  of  his  own  unfitness  for  it,  that  so 
he  might  neither  vehemently  desire  it,  nor  be  un- 
easy if  he  should  happen  to  be  turned  out  of  it.  A 
man  may  desire  the  office  of  a  bishop,  when  he  consid- 
ers it  as  a  work  of  toil  and  labor;  but  nothing  is  more 
pestiferous  than  to  desire  it  because  of  the  power  and 
authority  that  accompanies  it.  Such  persons  can  nev- 
er have  the  courage  that  ought  to  shew  itself  in  the  dis- 
charge of  their  duty,  in  tlie  reproving  of  sin,  and  ven- 
turing on  the  indignation  of  great  men.  He  confesses 
lie  had  not  yet  been  able  to  free  his  mind  from  that 
disease,  and,  till  he  had  subdued  it,  he  judged  himseif 
bound  to  fly  from  all  the  steps  to  preferment;  for  the 
nearer  he  should  come  to  it  he  reckoned  the  appetite 
to  it  would  rage  the  higher  vvithin  him;  whereas  the 
way  to  break  it  quite,  was  to  keep  himself  at  the  great- 
est distance  from  it:  nor  had  lie  that  vivacity,  or  lively 
activity  of  temper,  which  became  this  fuiiction;  nor 
that  softness  and  gentleness  of  mind,  that  was  necessa- 
ry to  prepare  him  to  bear  injuries,  to  endure  contempt, 
or  to  tivat  people  with  the  mildness  that  Christ  has 
enjoint.\l  his  followers,  which  he  thought  more  neces- 
sary to  a  bishop  thiin  all  fastings,  or  bodily  mortifica- 
tions vvhatsoevtr:  and  he  runs  out  into  a  long  digres- 
sion upon  the  great  mischiefs  that  a  fretful  and  spite- 


Of  the  Pastoral  Care.  U5 

ail  temper  did  to  him  that  was  under  the  power  of 
it,  and  to  the  church,  when  a  bishop  was  soured  with 
it.  It  will  often  break  out,  it  will  be  much  observed, 
and  will  give  great  scandal:  for  as  a  little  smoke  will 
darken  and  hide  the  clearest  object:  so  if  all  the  rest 
of  a  bishop's  life  were  brighter  than  the  beams  of  the 
sun  a  little  blemish,  a  passion,  or  indiscretion,  will 
darken  all,  and  make  all  the  rest  be  forgotten,  Al- 
lowances are  not  made  to  them  as  to  other  men,  the 
world  expects  great  things  from  them,  as  if  they  had 
not  flesh  and  blood  in  them,  not  a  human  but  an  an- 
gelical nature;  therefore  a  bishop  ought  by  a  constant 
watchfulness,  and  a  perpetual  strictness,  to  be  armed 
with  armor  of  proof  on  all  sides,  that  no  wound  may 
hurt  him.  Stories  will  be  easily  believed  to  his  disad- 
vantage, and  his  clergy  about  him  will  be  ready  to  find 
them  out,  and  to  spread  them  abroad.  He  <ays  this 
down  for  a  certain  maxim,  that  every  man  knows  him- 
self best;  and  therefore,  whatsoever  others  might  think 
cf  him,  he  who  knew  well  th:it  he  had  not  in  him- 
self those  qualifications  that  were  necessary  for  this 
function,  ought  not  to  suffer  himself  to  be  determined 
by  that.  After  this  he  lays  open  the  great  disorders, 
factions  partialities,  and  calumnies,  with  which  the 
popular  elections  were  at  that  time  managed,  and  the 
general  corruption  that  had  overrun  the  whole  church; 
so  that  the  strictness  and  authority,  th.c  gentleness  and 
prudence,  the  courage  and  patience,  that  were  neces- 
sary to  a  bishop,  were  very  hard  to  be  found  all  to- 
gether, lie  instances,  to  make  out  the  difficulty  of 
discharging  the  duty  of  a  bishop,  in  that  -.single  point, 
of  managing  t'nc  widows;  who  were  so  meddling,  so 
immoral,  sj  factious,  and  so  clamorous,  that  this  alone 
was  enougii  to  employ  a  bishop's  prudence,  and  exer- 
ciL^e  his   p::tlence.      Fr.jin  t:i;it,  and  anot'.ur  arti-lo 


146  Of  the  Pastoral  Care. 

relating  to  it  concerning  the  virgins,  he  goes  to  consid- 
er the  trouble,  the  difTiculties,  and  censures  that  bish- 
ops were  subject  to,  by  the  hearing  of  causes  that  were 
reiened  to  them;  many  pretending  they  ^^  ere  wronged 
by  their  judgments,  made  shipwreck  of  the  faith  in  re- 
venge: and  they  pressed  so  hard  upon  the  bishop's 
time,  that  it  was  not  possible  for  him  to  content  them, 
and  discharge  the  other  parts  of  his  duty.  Then  he 
reckons  up  the  many  visits  that  were  expected  from 
bishops,  the  several  civilities  they  were  obliged  to; 
which  it  was  liard  to  manage  so,  as  not  to  be  either 
too  miich  or  too  little  in  them:  matter  of  censure  would 
be  found  in  both  extremes.  Then  he  reflects  on  the 
great  temper  that  ought  to  be  observed  in  the  final  sen- 
tence of  excommunication;  between  a  gentleness  to 
vice  on  the  one  hand,  and  the  driving  men  to  despair 
and  apostasy  on  the  other.  And  he  concludes  that 
book  with  reflections  on  the  vast  burden  that  follows? 
the  care  of  souls.  In  his  fourth  book  he  runs  through 
a  variety  of  arts  and  professions,  and  shews  how  much 
bkill  and  labor  was  necessary  for  every  one  of  them: 
from  whence  he  concludes  btrongly,  that  much  more 
was  necessary  for  that  which  was  the  most  important 
of  all  others;  so  that  no  consideration  whatsoever 
should  make  a  num  undertake  it,  if  he  did  not  find 
himself  in  sojne  sort  (jualified  for  it:  more  particularly 
he  ought  to  be  ready  to  give  an  account  of  his  faith, 
and  to  stop  the  mouths  of  all  gainsayers,  Jews,  Gen- 
tiles, and  Heretics;  in  which  the  ignorance  of  many 
bishops,  carrying  things  from  one  extreme  to  another, 
had  given  great  occasion  to  errors.  xV  bishop  must 
understand  the  style  and  phrase  of  the  scriptures  well. 
From  tliis  he  runs  out  into  a  very  noble  panegyric 
upon  St.  Paul,  in  whom  a  pattern  was  set  to  all  bish- 
o|;s.     ll.s  lll'thhook  sels  out  the  labor  of   preaching. 


Of  the  pastoral  Care.  147 

the  tentations  to  vanity  in  it,  the  censures  that  were 
apt  to  be  made  if  theie  was  either  too  much  or  too  lit- 
tle art  or  eloquence  in  sermons.  To  this  he  adds  the 
great  exactness  that  a  bishop  should  use  in  prescrvii^g 
his  reputation,  yet  without  vanity  observing  a  due  tem- 
per between  despising  the  censures  of  the  multitude, 
and  the  servile  courting  of  applauses.  In  his  sermons 
he  ought,  above  all  things,  to  study  to  edify,  but  not 
to  flatter  his  hearers,  or  to  use  vain  arts  to  raise  esteem 
or  admiration  from  them.  Since  a  bishop,  whose 
mind  was  not  purged  from  this  disease,  must  go 
through  many  tossings,  and  be  much  disquietted. 
And  upon  that  he  runs  out  so  fully  upon  the  tentations 
to  desire  applause  for  eloquence,  and  a  readiness  in 
speaking,  that  it  plainly  appears  that  he  felt  that  to  be 
his  own  weak  side.  The  sixth  book  is  chiefly  employ- 
ed to  shew  how  much  a  harder  thing  it  was  to  gov- 
ern the  church,  than  to  live  in  a  desert  under  the  se- 
verest mortiflcations." 

I  will  go  no  further  in  this  abstract;  I  hope  I  have 
drawn  out  enougli  to  give  a  curiosity  to  such  as  have 
not  yet  read  those  excellent  books,  to  do  it  over  and 
over  again:  for  to  any  that  has  a  true  relish,  they  can 
never  be  too  often  read:  every  reading  will  afford  a 
fresh  pleasure,  and  new  matter  of  instruction  and  med- 
itation. But  I  go  in  the  last  place,  to  offer  St.  Jeromes 
sense  in  this  matter.  I  shall  not  bring  together  what 
lies  scattered  through  his  works  upon  this  argument, 
nor  shall  I  quote  what  he  writ  in  his  youth  upon  it, 
when  the  natural  flame  of  his  temper,  joined  with  the 
heat  of  youth,  might  make  him  carry  his  thoughts 
further  than  what  human  nature  could  bear:  but  \ 
shall  only  give  an  abstract  of  that  which  he  writ  to 
Nepotion  on  this  head  in  his  old  age,  as  he  says  him- 
self, a  good  part  of  that  epistle  being  a  r<'nci:t!;>:i  upoji 


148  Of  the  Pastoral  Care. 

the  different  sense  that  old  age  gives  of  these  things, 
from  that  which  he  felt  during  the  ardor  of  youth. 
-  -  He  begins  with  the  title  clerk,  which  signifying  a 
lot  or  portion,  "imports  either  that  the  clergy  are  GocFs 
portion,  or  that  Gcd  is  theirs,  and  that  therefore  they 
ought  to  possess  God,  and  he  possessed  of  him.  He 
that  has  this  portion  must  be  satisfied  with  it  and  pre- 
tend to  nothing  but  having  food  and  raiment,  be  there- 
with content,  and  (as  men  earned  their  crosses  naked, 
so)  to  be  ready  to  carry  his.  He  must  not  seek  the 
advantages  of  this  world  in  Christ's  warfare.  Some 
clerks  grew  richer  under  Christ,  who  made  himself 
poor,  than  ever  they  could  have  been  if  they  had  con- 
tinued in  the  service  of  the  god  of  this  world;  so  that 
the  church  groaned  under  the  wealth  of  those  who 
were  beggars  before  they  forsook  the  world.  Let  the 
strangers  and  the  poor  be  fed  at  your  tables,  says  he^ 
and  in  these  3'ou  entertain  Christ  himself.  When  you 
see  a  Iraflicing  clerk,  who  from  being  poor  grow? 
rich,  and  from  be^ng  mean  becomes' great,  flj' from 
him  as  from  a  plague.  The  conversation  of  such  men 
corrupted  good  minds;  they  sought  after  wealth,  and 
loved  company,  the  public  places  of  conversation,  fairs, 
and  market-places;  whereas  a  true  clerk  loves  silence 
and  retirement.  Then  he  gives  him  a  strong  caution 
against  conversing  with  women,  and  in  particular 
apainst  all  those  mean  compliances  which  some  of 
those  clerks  used  towards  rich  women,  by  which  they 
got  not  only  presents  during  their  lives,  but  legacies 
by  their  wills.  That  abuse  liad  grown  to  such  an  in- 
tolerable excess,  that  a  law  was  made,  excluding  priests 
from  ha^  ing  any  benefit  by  testaments.  They  were 
the  only  persons  that  v.xre  put  under  tliat  incapacity. 
Heath(  n  priests  were  not  included  in  the  law,  yet  he 
does  not  complain   of  tlir  law,  but  of  tliose  who  had 


Of  the  Pastoral  Care.  149 

given  just  occasion  for  making  it.  The  laws  of  Christ 
had  been  contemned,  so  it  was  necessary  to  restrain 
them  by  human  laws.  It  was  the  glory  of  a  bishop 
to  provide  for  the  poor,  but  it  was  the  reproach  of  a 
priest  to  study  tlie  enriching  of  himself.  He  reckons 
up  many  instances  of  the  base  and  abject  flattery  of 
some  clerks,  to  gatn  upon  rich  and  dying  persons,  and 
to  get  their  estates.  Next  he  exhorts  him  to  the  con- 
stant and  diligent  study  of  the  Scriptures;  but  to  be 
sure  to  do  nothing  that  should  contradict  his  discourses, 
or  give  occasion  to  his  hearers  to  answer  him  thus. 
Why  do  not  you  do  as  you  say?  Then  he  speaks  of 
the  union  tliat  ought  to  be  between  the  bishop,  and 
his  clergy:  the  affection  on  the  one  side,  and  the  obe- 
dience on  the  other.  In  preaching  he  must  not  study 
to  draw  applauses,  but  groans  from  his  hearers.  Theii/ 
tears  was  the  best  sort  of  commendation  of  a  sermon,  \ 
in  which  great  care  was  to  be  taken  to  avoid  the 
methods  of  the  stage,  or  of  common  declamations. 
Great  use  was  to  be  made  of  the  Scriptures.     The 

Cmysteries  of  our  faith  and  the  sacraments  of  our  relig- 
ion ougiit  to  be  well  explained:  grimaces  and  solemn 
looks  are  often  made  use  of  to  give  weight  and  author- 
ity to  that  which  has  none  in  itself.  He  charges  him 
to  use  a  plain  simplicity  in  his  habit,  neither  shewing 
too  much  nicety  on  the  one  hand,  that  savors  of  lux- 
ury, nor  such  a  neglect  on  the  other,  as  miglit  savor  of 
affectation.  He  recommends  particularly  tlie  cai'e  of 
the  poor  to  him.  Then  he  speaks  of  clergymen's  mu- 
tually preferring  one  another;  considering  that  theie 
are  different  members  in  one  body,  and  that  every  one 
has  his  own  function  and  peculiar  talent:  and  that 
therefore  no  man^  ought  to  overvalue  his  own,  or  un- 

.  dervalue  his  neighbor's.  A  plain  clerk  ouglit  not  to 
value  himself  upon  his  simplicity  and  ignoraixc.,  nor 


150  Of  the  Pastoral  Care. 

ought  a  learned  and  eloquent  man  to  measure  his  ho- 
liness by  his  rhetoric;  for  indeed  of  the  two,  a  holy 
simplicity  is  much  more  valuable,  than  unsanctified 
eloquence.  He  speaks  against  the  affectation  of  mag- 
nificence and  riches,  in  the  worship  of  God,  as  things 
more  becoming  the  pomp  of  the  Jewish  religion,  than 
the  humility  of  the  spiritual  doctrine  of  Christ.  He 
falls  next  upon  the  high  and  sumptuous  way  of  living 
of  some  priests,  which  they  pretended  was  necessary 
to  procure  them  the  respect  that  was  due  to  them,  and 
to  give  them  interest  and  credit:  but  the  world,  at 
least  the  better  part  of  it,  would  ahvays  value  a  priest 
more  for  his  holiness,  than  for  his  wealth.  He  charges 
him  strictly  to  avoid  all  the  excesses  of  wine,  and  in 
opposition  to  that  to  fast  much,  but  without  supersti- 
tion, or  a  nicety  in  the  choice  of  such  things  as  he  was 
to  live  on  in  the  time  of  fasting.  Some  shewed  a  tri- 
fling superstition  in  those  matters,  as  well  as  vanity 
and  affectation  that  was  indeed  scandalous.  Plain  and 
simple  fasting  was  despised,  as  not  singular  nor  pom- 
pous enough  for  their  pride.  For  it  seems  by  what 
follows,  that  the  clergy  was  then  corrupted  with  the 
same  disorders,  witli  which  our  Savior  had  reproached 
the  Pharisees,  while  they  did  not  study  inward  purity, 
so  much  as  out\vard  appearances;  nor  the  pleasing  of 
God,  so  much  as  the  praise  of  men.  But  here  he 
stops  short,  for  it  seems  he  went  too  near  the  describ- 
ing some  eminent  man  in  that  age.  From  that  he 
turns  to  tlic  government  of  a  priest's  tongue:  he 
ought  neither  to  detract  from  any  one  himself, 
nor  to  encourage  such  as  did:  the  very  heaik- 
ciiing  to  slander  was  very  unbecoming.  They 
ought  to  visit  their  people,  but  not  tj  report  in  one 
place  what  they  observed  in  another;  in  that  they 
ought  to  be  both  discicet  and  secret.  Hippocrates  tid- 
jured  those  that  came  to  study  from  him,  to  be  secret. 


Of  the  Pastoral  Care.  151 

grave,  and  prudent  in  their  whole  behavior;  but  how 
much  more  did  this  become  thuse,  to  whom  the  care 
of  souls  was  trusted?  He  advises  him  to  visit  his  people 
rafter  in  their  afflictions  than  in  their  prosperity;  not 
to  go  too  often  to  their  feasts,  which  must  needs  lessen 
hirn  tliat  does  it  too  much.  He,  in  the  last  place, 
speaks  very  severely  of  those  who  applied  the  wealth  of 
the  church  to  their  own  piivate  uses.  It  was  theft  to 
defraud  a  friend,  but  it  was  sacrilege  to  rob  the  church. 
It  was  a  crime  that  exceeded  the  cruelty  of  highway- 
men, to  receive  that  which  belonged  indeed  to  the 
poor,  and  to  withdraw  any  part  of  it  to  one's  private 
occasions.  He  concludes  with  this  excuse,  that  he  had 
named  no  person,  he  had  not  writ  to  reproach  others; 
but  to  give  them  waniing.  And  therefore  since  he 
had  treated  of  the  vices  of  the  clergy  in  general  terms, 
if  any  was  offended  with  him  for  it,  he  thereby  plainly 
confessed  that  he  himself  was  guilty. 

CHAPTER  V. 

AN  ACCOUNT  OF   S03IE   CANONS  IN  DIVERS  AGES  OF  THE  CHURCH^ 
RELATING  TO  THE  DUTIES  AND   LABORS  OF  THE  CLERGY. 

I  WILL  go  no  farther  in  gathering  quotations,  to 
shew  the  sense  that  the  fathers  had  in  these  matters; 
these  are  both  so  full  and  so  express,  that  I  can  find 
none  more  plain  and  more  forcible.  I  shall  to  these 
add  some  of  the  canons  that  have  been  made  both  in 
the  best  and  in  the  worst  ages  of  the  church,  obliging 
bishops  and  other  clerks  to  residence,  and  to  be  con- 
tented with  one  cure.  In  that  ut  Saixlica  that  met  in 
the  year  >347,  consisting  of  above  350  bishops  two 
canons  were  made,  (the  11th  and  the  12th)  against 
bishops  who  without  any  urgent  necessity,  or  pressing 
business,  should   be  absent  from  thrjr  church  above 


lo^  Of  the  Pasiorcd  Care. 


A 


three  weeks,  and  tliercby  grieve  the  flock  that  was 
committed  to  their  care:  and  even  this  provision  w-as 
made,  because  bishops  had  estates  lying  out  of  their 
diocesses;  therefore  they  were  allowed  to  go  and  look 
after  them,  for  three  weeks,  in  which  time  they  were 
to  perform  the  divine  functions  in  the  churches  to 
which  those  estates  belonged. 

Many  provisions  were  also  made  against  such  as 
went  to  court,  unless  they  were  called  by  the  empe- 
rors or  went  by  a  deputation  from  the  church  upon  a 
public  account.  There  is  not  any  one  thing  more  fre- 
quently provided  against,  than,  that  any  of  the  clergy 
should  leave  their  church,  and  go  to  any  other  church, 
or  live  any  where  else  without  the  bishop's  leave  and 
consent:  nor  is  there  any  thing  clearer  from^  all  the 
canoijs  of  the  first  ages,  than  that  they  considered  the 
cl9rgy  of  every  church  as  a  body  of  men  dedicated  to 
its  service;  that  lived  upon  the  oblations  of  the  faithful, 
and  that  was  to  labor  in  the  several  parts  of  the  ec- 
clesiastical ministi-y,  as  they  should  be  ordered  by  the 
bishop. 

In  the  4th  General  Council  at  Calcedon,  pluralities 
do  first  appear:  for  they  are  mentioned  and  condemn- 
ed in  the  10th  canon,  which  runs  thus:  'No  clerk 
j?ha!I  at  the  same  time  belong  to  two  churches;  to  wit, 
to  that  in  which  he  was  fust  ordained,  and  that  to 
which  as  being  the  greater,  he  has  gone,  out  of  a  de- 
sire of  vain-glory;  for  such  as  do  so,  ought  to  be  sent 
back  to  tiiat  church  in  which  they  were  at  fust  or- 
-dained,  and  to  bcrve  there  only:  but  if  any  has  been 
translated  from  one  cluii'ch  to  anotiier,  he  shall  receive 
nothing  out  of  his  former  church,  nor  out  of  an^j. 
chiVjX'l  or  almshouse  belonging  to  it:  and  such  as  shall 
tiar.egjvss  tliis  definition  of  this  General  Council,  are 
coiiuiinned  by  it,  to  be  degraded."     1 


iyfthe  Pastoral  Care.  15'v> 

vvovse  scene  of  the  church,  to  see  what  provisions  were 
made  in  this  matter  about  the  8th  century,  both  in  the 
east  and  in  the  west:  the  worse  that  those  ages  and 
councils  were,  it  makes  the  argument  the  stronger; 
since  even  bad  men  in  bad  times,  could  not  justify  or 
suffer  such  an  abuse. 

In  the  year  787,  the  second  council  of  Nice  was 
held  that  settled  the  worship  of  images.  The  15th 
canon  of  it  runs  thus.  ''No  clerk  shall  from  hence< 
forth  be  reckoned  in  two  churches,  (for  every  church 
had  a  catalogue  of  its  clei^y,  by  which  the  dividends 
were  made)  "for  this  is  the  character  of  trafficing, 
and  covetousness,  and  wholly  estranged  from  the  ec- 
clesiastical custom.  We  have  heard  from  our  Savior's 
own  words,  that  no  man  can  serve  ixvo  mastcrs;\for 
lie  ticill  either  hah  the  one  and  love  the  other,  or  cleavd 
io  the  one  and  desjnse  the  oilier:  Let  eveiy  one  there- 
fore, according  to  the  apostle's  words,  continue  in  th6 
vocation  in  "izhich  he  is  called,  and  serve  in  one  church: 
for  those  things  which  filthy  lucre  has  brought  into 
church-matters,  are  contrary  to  God.  There  is  a  va- 
riety of  employments,  for  acquiring  the  necessary  sup- 
plies oi"  this  life:  let  cvay  one  that  pleases,  make  use 
of  these,  for  furnishing  himself:  for  the  apostle  says. 
These  hands  ministered  to  my  necessities,  and  to  those 
that  were  with  me.  This  shall  be  the  rule  in  this 
town,  which  is  guarded  by  God;  but  in  remote  villages 
an  indulgence  may  be  granted,  by  reason  of  the  want 
of  men."  It  is  upon  this  that  the  canonists  do  found 
the  first  of  the  two  reasons,  for  which  only  they  allow- 
that  a  dispensation  for  holding  two  benefices  may  be 
lawful:  one  is,  the  want  of  fit  and  sufficient  men  for 
the  service  of  the  church.  The  foundation  of  the  othci 
will  be  found  in  the  canon,  which  I  shall  next  so*: 
do^<•^. 

20 


154  Of  the  Pastoral  tare. 

It  is  the  49th  canon  of  the  sixth  council  at  Paris, 
under  Lewis  the  good,  in  the  year  829.  This  council 
came  after  a  great  many,  that  had  been  held  by 
Charles  the  great  and  his  son,  for  purging  out  abuses, 
and  for  restoring  the  primitive  discipline.  These 
councils  sat  at  Frankfort,  Mentz,  Aiken,  Rheims, 
Chalons,  Tours,  Aries;  and  this  of  Paris  was  the  last 
that  was  held  upon  that  design.  In  these,  all  the 
primitive  canons  relating  to  the  lives  and  labors,  and 
the  government  of  the  clergy,  were  renewed.  Among 
others,  is  that  of  Calcedon  formerly  mentioned;  but  it 
seems  there  was  no  occasion  given  to  make  a  special 
one  against  pluralities,  before  this  held  at  Pans,  which 
consisted  of  four  provinces  of  France,  Rheims,  Sens^ 
Tours,  and  Rouen.  The  canon  runs  thus:  "As  it  be- 
comes every  city  to  have  its  proper  bishops;  so  it  is 
also  becoming  and  necessary  that  every  church  dedi- 
cated to  God,  should  have  its  proper  priest.  Yet 
covetousness  which  is  idolatry  (of  which  we  are  much 
ashamed)  has  so  got  hold  of  some  priests  and  caught 
them  captives  in  its  fetters,  that  they,  blinded  with  it, 
know  neither  whither  they  go  nor  what  they  ought 
to  be  or  do;  so  that  they  being  kindled  with  the  fire 
of  covetousness,  and  forgetful  of  the  priestly  dignity, 
neglecting  the  care  of  those  churches,  to  which  they 
were  promoted,  do  by  some  present  given  or  promis- 
ed, procure  other  churches  not  only  from  clerks,  but 
from  laymen,  in  which  they  do  against  law  undertake 
to  perform  the  ministry  of  Christ,  It  is  not  known 
whether  their  bishops  are  consulted  in  this  matter  or 
not;  if  they  are,  without  doubt  their  bishops  become 
partakers  of  their  sin:  but  if  they  presume  to  do  it 
Avithout  consulting  tljem,  yet  it  is  to  be  imputed  to  the 
bishop's  negligence.  There  is  scarce  a .  priest  to  be 
found  who  warreth   worthily,  and  diligently  in  that 


Of  the  Pastoral  Care.  155 

church  in  which  he  is  dedicated,  to  the  divine  service: 
but  how  much  Icfs  will  he  be  able  to  do  that  worthily 
in  two,  three  or  more  churches?  This  practice  brings  a 
reproach  on  the  christian  religion,  and  a  confusion  on 
the  priestly  order.  Tlie  covetousness  of  the  clergy  is 
censured  by  their  people;  the  worship  of  God  is  not 
performed  in  places  cansecrated  to  him;  and  as  was 
observed  in  the  former  chapters,  the  souls  of  the  peo- 
ple are  thereby  much  endangered.  Wherefore  we  do 
all  unanimously  appoint,  that  no  bishop  suffer  this  to 
be  done  in  his  parish  (or  diocess,  these  words  being 
used  promiscuously)  any  more;  and  we  decree  that 
every  church  that  has  a  congregation  belonging  to  it, 
and  has  means  by  which  it  may  subsist,  shall  have  its 
proper  priest;  for  if  it  has  a  congregation,  but  has  not 
means  by  which  it  may  subsist,  that  matter  is  left  to 
the  bishop,  to  consider  whether  it  can  or  ought  to  be 
supported  or  not.  But  it  is  specially  recommended  to 
their  care,  to  see  that  under  this  pretence,  no  priest 
may  o'lt  of  covetousness  hold  two  or  three  churches, 
in  which  he  cannot  serve,  nor  perform  the  worship  of 
God."  The  last  provisions  in  this  canon,  are  the 
grounds  upon  which  the  canonists  found  the  second 
just  cause  of  dispensing  with  pluralities,  which  is  when 
a  church  is  so  poor,  that  the  profits  which  arise  out 
of  it  cannot  afford  a  competent  maintenance  to  a 
clerk:  but  then  the  question  arises,  what  is  a  compe.- 
tent  maintenance.  This,  they  do  all  bring  very  low, 
to  that  which  can  just  maintain  him:  And  they  have 
so  clogged  it,  that  no  pretence  should  be  given  by  so 
general  a  word,  to  covetousness,  voluptuousness,  or 
ambition.  And  indeed  while  we  have  so  many  poor 
churches  among  us,  instead  of  restraining  such  plural- 
ities, it  were  rather  to  be  wished  that  it  were  made 
easier  than  by  law  it  is  at  present,  either  tg  unite  thrrw 


156i  Of  the  Pastoi^al  Care. 

together,  or  to  make  one  man  capable  of  serving  two, 
churches,  when  both  benefices  make  but  a  tolerable 
subsistence,  rather  than  to  be  forced  to  have  a  greater 
number  of  clerks  than  can  be  decently  maintained; 
since  it  is  certain,  that  it  is  more  for  the  interest  of  re- 
ligion, and  for  the  good  of  souls,  to  have  one  worthy 
man  serving  two  churches,  and  dividing  himself  be- 
tween them,  than  to  have  clerks  for  many  benefices, 
whose  scandalous  provisions  make  too  many  scandal- 
ous incumbents,  which  is  one  of  the  greatest  diseases 
and  miseries  of  this  church. 

But  a   !ue  care  in  this  matter  has  no  relation  to  the 
accumulation    of  livings  at    great    distances,   (every 
one  of  which  can  well  support  an  incumbent)   upon 
the  same  person  merely  for  the  making  of  a   family, 
for  the  supporting  of  luxury  or  vanity,  or  for  other 
bas3  and  covetous  designs.     Bat   1  go  next  to  two  of 
the  worst  councils  that  ever  carried  the  name  of  gen- 
eral ones,  th,e  third  and  the  fourth  of  the  lateran,  that 
we  may  see  what  was  the  sense  of  the  twelfth  and 
thirteenth  centuries  in  this  matter,  notwithstanding  the 
corruption  of  those  ages.     The  thirteenth  canon  of  the 
third  lateran  council  runs  thus:  '-Forasmuch  as  some^ 
whose  covetousness  has  no  bounds,  endeavor  to  pro- 
cure to  themselves  divers  ecclesiastical   dignities,  and 
several  parish  churches,  against  the  provisions   of  the 
holy  canons,  by  which  means,  though  they  are  scarce 
able  to  perform  the  oOice  of  one,  they  do  claim   the 
provisions  due  to  many;  we  do  severely  require,  that 
this  may  not  be  done  for  the  future:  and  therefore, 
^vhen   any  church  or  ecclesiastical  ministry  is  to  be 
given,  let  such  a  one  be  sought  out  for  it,  as  shall  re- 
side upon   the  place,  and  shall  be  able  to  discharge 
the  care  in  his  o\vn  person:  Jf  otherwise,  he  who  re- 
ceives any  r-uch  bsnefiee,  contrary  to  the  canons,  shall 


Of  the  Pas{(yral  Care.  157 

lose  it,  and  he  who  gave  it  shall  likewise  lose  his  right 
of  patronage."     This  canon  not  beiiig  found  effectual 
to  cure  so  great  an  abuse,  the  twenty- ninth  canon  of 
the  fourth  council  in  the  latcran  was  penned  in  these 
words:  -'It  was  with  great  care  forbidden  in  the  coun- 
cil of  the  lateran,  that  any  one  should  have  divers  ec- 
clesiastical dignities,   and  more  parish  churches   than 
one,  which  is  contrary  to  the   holy  canons.     Other- 
wise he  that  took  them  should  lose  them,  and  he  that 
gave  them  should  lose  the  right   of  giving  them:  but 
by  reason  of  some  men's  presumption  and  covetous- 
ness,  that  decree  has  had  little  or  no  effect  hitherto; 
we  therefore  desiring  to  make  a  more  evident  and  ex- 
press provision  against  these  abuses,  do   appoint,  that 
whosoever  shall  receive  any  benefice  to  which  a  care 
of  souls  is  annexed,  shall  thereupon,  by  law,  be   de- 
prived of  any  other  such  benefice,  that  he  formerly  had; 
and  if  he  endeavors  still  to  hold  it,  he  shall   lose   the 
other  likewise;  and  he  to  whom  the  right  of  the  pat- 
ronage of  his  first  benefice  did  belong,  is  empowered 
to  bestow  it  upon  his  acceptance  of  anothcrj  and  if  he 
delaj^s  the  bestowing  it  above  three  months,  not   only 
shall  his  right  devolve  to  another,  according  to  the  de- 
cree of  the  council  in  the  lateran,  but  he  shall  be  ob- 
liged to  restore  to  the  ciiurch  to  which  the  benefice  be- 
longs, all  that  which  he  himself  received   during   the 
vacancy.     This  we  do  likewise  decree  as  to  persona- 
ges, and  do  further  appoint,  that  no  man  shall  presume 
to  hold  more  dignities  or  parsonages  than  one  in  the 
same  church,  even  though  they  have  no  cure  of  souls 
annexed  to  them.     Provided  always,  that  dispcnsa 
tior.s  may  be  granted  by  the  apostolic  Sec,  to  persons 
of  high  birth,  or  eminently  learned  (sublimes  and  lit- 
er alas  personas)  or  dignified  in  universities  (for  so  Ih^j 
word  literati  was  understood)   who   upon   occasion, 


158      ■  Of  the  Pastoral  Care. 

may  be  honored  with  greater  benefices.  It  was  by 
this  last  proviso,  that  this,  as  well  as  all  other  canons 
made  against  these  abuses,  became  quite  ineftectual; 
for  this  had  no  other  effect,  but  the  obliging  people  to 
go  to  Rome  for  dispensations:  so  that  this  canon,  in- 
stead of  reforming  the  abuse,  did  really  establish  it; 
for  the  qualifications  here  mentioned,  were  so  far 
stretched,  that  any  person  that  had  obtained  a  degree 
in  any  university,  came  within  the  character  of  letter- 
ed, or  learned;  and  all  those  that  were  in  any  depen- 
dance  upon  great  men,  came  likewise  within  the  oth- 
er qualification  of  high  rank  and  birth." 

This  was  the  practice  among  us  during  the  reign  of 
Henry  VIII.  and  he,  when  he  was  beginning  to  threat- 
en the  See  of  Rome  in  the  matter  of  his  divorce,  got 
that  act  to  be  passed,  which  has  been  the  occasion  of 
so  much  scandal  and  disorder  in  this  church.  It  seems 
to  one  that  considers  it  well,  that  the  clauses  which 
qualify  pluralities,  were  grafted  upon  another  bill 
against  spiritual  persons  taking  estates  to  farm,  with 
which  that  act  begins:  and  that  in  the  carrying 
that  on,  such  a  temper  shewed  itself  that  the  other 
was  added  to  it.  It  contained  indeed  a  limitation  of 
the  papal  authority;  but  so  many  provisions  are  made, 
that  the  nobility,  clergy,  and  the  more  eminent  of  the 
gentry,  knights  in  particular,  were  so  taken  care  oi^ 
that  it  could  meet  with  no  great  opposition  in  the  par- 
liament; but  from  the  state  oCthat  time,  and  from 
several  clauses  in  the  act  itself,  it  appears  it  was  only 
intended  to  be  a  provisional  act,  though  it  is  conceived 
in  the  style  of  a  perpetual  law.  By  it  then,  and  by  it 
only  (for  I  have  not  been  able  to  find  that  any  such 
act  ever  passe  I  in  any  kingdom  or  state  in  Christen- 
dom, many  luiving  been  made  plainly  to  the  contrary 
in  Fnincc,  declaring  the  obligation  to  residence  to  l^e 


Of  the  Pastoral  Care.  159 

of  divine  right)  were  the  abuses  that  had  risen  out  of 
the  canon  of  one  of  the  worst  councils  that  ever  was, 
authorized  and  settled  among  us,  as  far  as  a  law  of  the 
land  can  settle  them.  But,  after  all,  it  is  to  be  con- 
sidered, tliat  a  law  does  indeed  change  the  legal  and 
political  nature  of  things,  it  gives  a  title  to  a  freehold 
and  property;  but  no  human  law  can  change  the  mor- 
al or  divine  laws,  and  cancel  their  authority.  If  a  false 
religion  is  settled  by  law,  it  becomes  indeed  the  legal 
religion,  but  is  not  a  whit  the  truer  for  that:  and  there- 
fore if  the  laws  of  the  gospel  oblige  clerks  to  personal 
labor,  as  was  formerly  made  out,  an  act  of  parliament 
may  indeed  qualify  a  man  in  law  to  enjoy  the  bene- 
fice, whether  he  labors  in  it  or  not;  but  it  can  never 
dissolve  his  obligation  to  residence  and  personal  labor. 
But  to  bring  this  chapter  to  an  end,  I  shall  only  add 
three  decrees  that  were  made  by  the  council  of  Trent 
in  this  matter,  that  so  it  may  appear  what  provisions 
they  made  against  abuses,  which  are  still  supported  by 
laws  among  us.  A  part  of  the  first  chapter  of  Reform- 
ation, that  past  in  the  sixth  session,  runs  thus:  "This 
synod  admonishes  all  that  are  set  over  any  cathedral 
churches  by  what  title  soever,  that  they  taking  heed  to 
themselves,  and  to  all  the  flock  over  which  the  Holy 
Ghost  has  set  them,  to  govern  the  church  of  God, 
which  he  has  purchased  with  his  own  blood,  do  watch 
and  labor,  and  fulfil  their  ministry,  as  the  apostle  has 
commanded:  and  they  must  know  that  they  cannot 
do  this,  if,  as  hirelings,  they  forsake  the  flock  commit- 
ted to  them,  and  do  not  watch  over  tiiosc;  sheep,  whose 
blood  will  be  required  at  their  hands  in  the  last  day. 
Since  it  is  certain  that  no  excUbC  will  be  received,  if  the 
wolf  devours  the  sheep  when  the  shepherd  does  not 
look  after  them.  Yet  since,  to  our  great  grief,  it  is 
found,  that  some  at  this  time  neglect  the  salvation  of 


160  Of  the  Pastoral  Care. 

their  souls,  and,  preferring  earthly  things  to  heavehly, 
are  still  about  courts;  and  forsaking  the  fold,  and  th^ 
care  of  the  sheep  trusted  to  them,  do  give  themselves 
wholly  to  earthly  and  temporal  cares:  therefore  all  the 
ancient  canons,  which  by  the  iniquity  of  limes, 
and  the  corruptions  of  men,  were  fallen  into  desuetude, 
were  renewed  against  non-residents."  To  which  sev- 
eral compulsory  clauses  are  added,  vvhich  are  indeed 
slight  ones,  because  the  execution  of  them  was  entirely 
put  into  the  Pope's  power,  and  the  punishment  did 
only  lie,  if  the  bishop  was  absent  six  months  in  a  year. 
jj  This  decree  did  not  satisfy  those  who  moved  for  a 
'reformation;  so  a  fuller  one  was  made  in  the  23d  ses- 
sion, 1st  chap,  in  these  words:  "^'Whereas,  by  the  law 
of  God,  all  those  to  whom  the  care  of  souls  is  commit- 
ted, are  commanded  to  know  their  sheep,  to  offer  sac- 
rifice for  them,  to  feed  them  by  the  preaching  of  the 
word  of  God,  the  administration  of  the  sacraments,  and 
by  the  example  of  a  good  life,  to  have  a  tender  care  of 
the  poor,  and  all  other  miserable  persons,  and  to  lay 
themselves  out  upon  ail  the  other  functions  of  the  pas- 
toral care;  which  cannot  be  performed  by  those  who 
do  not  watch  over,  nor  are  present  with  their  flock: 
Therefore  this  synod  does  admonish  and  exhort  them, 
that  they,  remembering  the  divine  precepts,  and  being 
made  an  example  to  their  flock,  may  feed  and  govern 
them  in  righteousness  and  truth.  Upon  thi^  they  de- 
clare, that  all  bishops,  even  cardinals  themselves,  arc 
obliged  to  personal  residence  in  their  church  and  dio- 
cess,  and  tliere  to  discharge  their  duty,  unless  upon 
some  special  occasions."  By  which  indeed  a  door  is 
«)pcncd  to  as  many  corruptions  as  the  court  of  Rome 
thinks  lit  to  dis[)ense  witii.  Yet  without  this  none 
niav  be  absent  iibovc  two,  or  at  most  three  months  in 
the  uhule  yeiw;  and  even  tliiit  must  be  upon  a  just  rea- 


Of  the  Pastoral  Cave.  U) 

^on,  and  without  any  prejudice  to  tlie  Hock:  "And 
they  leave  this  upon  the  consciences  of  sucli  as  with- 
draw for  so  long  a  time,  who  they  hope  will  be  relig- 
ious and  tender  in  this  matter,  since  all  hearts  arc 
known  to  God,  and  it  is  no  small  sin  to  do  his  work 
negligently."  They  declare  the  breaking  this  decree  to 
be  a  mortal  sin,  and  that  such  as  are  guilty  of  it  can- 
not, with  a  good  conscience,  enjoy  the  mean  profits 
during  such  their  absence,  but  are  bound  to  lay  them 
out  on  the  fabric,  oi'  give  them  to  the  poor:  and  all 
these  provisions  and  punishments  they  do  also  makx3 
against  the  inferior  clergy,  that  enjoyed  any  benefice 
to  which  the  care  of  souls  was  annexed;  and  the  exe- 
cution of  that  is  put  in  the  bishop's  hands,  who  is  re- 
quired not  to  dispense  with  their  residence,  unless  upon 
a  very  weighty  occasion,  above  two  months;  and  in 
this  they  give  the  bishop  so  full  an  authority,  that  no 
appeal  or  prohibition  was  to  lie  against  his  sentence 
upon  non-residents,  even  in  the  Court  of  Rome.  By 
these  decrees,  though  the  papal  party  hindered  a 
formal  declaration  of  the  obligation  to  residence  by 
divine  right,  that  so  room  might  be  still  left  for  the  dis- 
pensing power;  yet  they  went  very  near  it;  they  ap- 
plied passages  of  scripture  to  it,  and  laid  the  charge  oi 
mortal  sin  upon  it. 

In  the  last  place,  I  shall  set  down  the  decree  that 
was  made  in  the  2Uh  session,  chap.  17,  against  plural- 
V      ities,  in  tKese  words:  "Whereas  the  ecclesiastical  ordci' 
\    is  perverted,  when  one  clerk  has  the  offices  of  many 
comniitted  to  him,  it  was  th.erefore  well  provided  by 
the  holy  canons,  that  no  man  should  be  put  into  tvi  o 
'churches.     But  many,  led  by  their  depraved  covetous 
ness,  deceiving  themselves,  but  not  God.  are  not  asham- 
ed to  elude  those  good  constitutions  by  several  artifux'^J. 
Q,nd  obtain  more  benefices  tlum  one  at  t!ic  sanic  lim^'; 
21 


I6*d  Of  the  Pastoral  Care. 

therefore  the  synod,  being  desirous  to  restore  a  proper 
discipline  for  the  government  of  churches,  does,  by  this 
decree,  by  which  all  persons,  of  what  lank  soever,  even 
cardinals  themselves,  shall  be  bound,  appoint,  That, 
for  the  future,  one  man  shall  be  capable  of  receiving 
only  one  ecclesiastical  benefice.  But  if  that  is  not  suf- 
ficient for  the  decent  maintenance  of  him  that  has  it, 
then  it  shall  be  lawful  to  give  him  another  simple  ben- 
.eiice,  provided  that  both  benefices  do  not  require  per- 
sonal residence.  I'his  rule  must  be  upplied  not  only 
to  cathedrals,  but  to  all  other  benefices,  whether 
secular,  regular,  or  such  as  arc  held  by  Commen- 
dam,  or  of  what  sort  or  order  soever  they  may  be. 
And  as  for  such  as  do  at  present  possess  either  more 
parish  churches  than  one,  or  one  cathedral  and  another 
parish  church,  they  shall  be  forced,  notwithstanding 
any  dispensations  or  unions  that  may  have  been  grant- 
ed them  for  term  of  life,  to  resign  within  the  space  of 
six  months  all  they  do  now  hold,  except  one  cathedral, 
or  one  parochial  church;  otherwise  all  their  benefices, 
whether  parochial  or  others,  shall  be  by  law  esteemed 
void,  and  as  such  they  shall  be  disposed  of  to  others. 
Nor  may  those  who  formerly  enjoyed  them,  receive 
the  mean  profits  after  the  term  of  six  months  with  a 
good  conscience.  But  the  synod  wishes  that  some 
due  provision  migiit  be  made,  such  as  the  pope  shoukl 
think  fit,  for  the  necessities  of  those  who  arc  hereby 
obliged  to  resign." 

I'hese  were  the  decrees  that  were  made  by  that  pre- 
tended general  council:  and  wheresoever  that  council 
is  recei\ed,  they  are  so  seldom  dispensed  with,  that  the 
scandal  of  non.  residence,  or  plurality,  does  no  more 
cry  in  that  church,  In  France,  though  that  council  is 
not  received,  yet  such  regard  is  had  to  pritnitive  rules, 
Ihat  it  is  nut  heard  of  among  them.   Such  examples  are 


Of  the  Pastoral  Care.  163 

to  us  reproaches  indeed,  and  that  of  the  worst  sort; 
when  the  argument,  from  the  neglect  of  the  pastoral 
care,  which  gave  so  great  an  advantage  at  first  to  the 
reformers,  and  turned  the  hearts  of  the  world  so  much 
from  their  careless  pastors  to  those  who  shewed  more 
zeal  and  concern  for-  them,  is  now  against  us,  and  lies 
the  other  way.  If  the  nature  of  man  is  so  made,  that 
it  is  not  possible  but  that  Offences  must  come;  yet, 
TVoe  be  to  him  by  "xhom  they  come. 

CHAPTER  VL 

OF  THE  DUE   PREPARATION  OF   SUCH  AS    MAY  AND   OUGHT   TO  BE 
.  VUT    IN    ORDERS.  ^ 

THE  greatest  good  that  one  can  hope  to  do  in  this 
world  is  upon  young  persons,  who  have  not  yet  taken 
their  ply,  and  are  not  spoiled  with  prejudices  and 
wrong  notions.  Those  who  have  taken  an  ill  one  at 
first,  will  neither  be  at  the  pains  to  look  over  their  no- 
tions, nor  turn  to  new  methods;  nor  will  they,  by  any 
change  of  practice,  seem  to  confess  that  they  were 
once  in  the  wrong:  so  that  if  matters  that  are  amiss 
can  be  mended  or  set  right,  it  must  be  by  giving  those 
that  have  not  yet  set  out,  and  tliat  are  not  yet  engaged, 
truer  views  and  juster  ideas  of  things.  I  will  therefore 
here  lay  down  the  model  upon  which  a  clerk  is  to  be 
formed,  and  will  begin  with  such  things  as  ought  to  be 
revious  and  preparatory  to  his  being  initiated  into 

,     orders. 

jj)  These  are  of  two  sorts,  the  one  is  of  such  pi'cpara- 
tions  as  arc  necessary  to  give  his  heaa  t  and  suul  a  right 
temper,  and  a  true  sense  of  lliings^hc  other  is  of  such 
studies  as  are  necessary  to  enable  him  to  go  through 
With  the  several  parts  of  his  duty.  Both  are  necessary, 
but  the  first  is  t!ic  more  indispensable  of  (he  two:  for 


lU  Of  the  Pusloral  Care. 

a  man  of  a  good  soul  may,  with  a  moderate  propof 
tion  of  knowledge,  do  great  service  in  the  church,  es- 
pecially if  he  is  suited  with  an  employment  that  is  not 
above  his  talent:  whereas  rnsanctified  knowledge  puffs 
up,  is  insolent  and  unquiet,  it  gives  great  scandal,  and 
occasions  much  distraction  in  the  church.  In  treating 
of  these  qualifications,  I  will  watch  over  my  thoughts, 
not  to  let  them  rise  to  a  pitch  that  is  above  what  the 
common  frailties  of  human  nature,  or  the  age  we  live 
in,  can  bear:  and  after  all,  if  in  any  thing  I  may  seem 
to  exceed  these  measures,  it  is  to  be  considered  that  it 
is  natural  in  proposing  the  ideas  of  things  to  carry 
them  to  what  is  wished  for,  w^hich  is  but  too  often  be- 
yond what  can  be  expected;  considering  both  the  cor- 
ruption of  mankind,  and  of  these  degenerated  times. 

First  of  all  then,  he  that  intends  to  dedicate  himself 
to  the  church,  ought,  from  the  time  that  he  takes  up  any 
such  resolution,  to  enter  upon  a  greater  decency  of 
behavior,  that  his  mind  may  not  be  vitiated  by  ill  hab- 
its, which  may  both  give  such  bad  characters  of  him, 
as  may  stick  long  on  him  afterwards,  and  make  such 
ill  impressions  on  himself,  as  may  not  be  easily  worn 
out  or  defaced.  Heyiught,  above  all  things  to  possess 
himself  with  a  high  sense  of  the  Christian  religion,  of 
its  truth  and  excellence,  of  the  value  of  souls,  of  the 
dignity  of  the  pastoral  care,  of  the  honor  of  God,  of 
the  sacrcdness  of  holy  functions,  and  of  tlie  great  trust 
that  is  committed  to  those  who  are  set  apart  from  the 
vv^orld,  and  dedicated  to  God  and  to  his  church.  H) 
who  looks  this  way,  must  bieak  himself  to  the  appe- 
tites of  pleasure  or  wealth,  of  ambition  or  authority: 
he  must  consider  thattiie  religion,  in  which  he  intends 
to  olliciulc,  calls  all  men  to  great  purity  and  virtue,  to 
H  probiiy  and  innocence  of  manners,  to  a  meekness 
itiid  gentleness,  to  a  humility  and  self  denial,  to  a  con-, 

y 


Of  the  Pastoral  Care.  165 

tempt  of  the  world  and  a  heavenly  mindedness,  to  a 
patient  resignation  to  the  will  of  God,  and  a  readiness 
to  bear  the  cross,  in  the  hopes  of  that  everlasting  re- 
ward, which  is  reserved  for  Christians  in  another  state; 
all  which  was  eminently  recommended,  by  the  unblem- 
ished pattern  that  the  Author  of  this  religion  has  set  to 
all  that  pretend  to  be  his  followers.  These  being  the 
obligations  which  a  preacher  of  the  gospel  is  to  lay  dai- 
ly upon  all  his  hearers,  he  ought  certainly  to  accustom 
himself  often  to  consider  seriously  of  them;  and  to 
think  how  shameless  and  impudent  a  thing  it  will  be 
in  him,  to  i^erform  offices  suitable  to  all  these,  and 
that  do  suppose  them;  to  be  instructing  the  people,  and 
exhorting  thern  to  tht^  practict;  of  them;  unless  he  is  in 
some  sort  all  this  himsell  which  he  teaches  others  to  be. 
Indeed,  to  be  tied  to  such  an  employment,  while 
one  has  not  an  inward  conformity  to  it,  and  compla- 
cence in  it,  is  both  the  most  unbecoming,  the  most  un- 
pleasant, and  the  most  uncomfortable  state  of  life  im- 
aginable. Such  a  person  will  be  exposed  to  all  men's 
censures  and  reproaches,  who  when  they  see  things 
amiss  in  his  conduct,  do  not  only  reproach 
him,  but  the  whole  chuich  and  body  to  which 
he  belongs;  and  which  is  more,  the  religion  which  he 
seems  to  recommend  by  his  discourses;  though  his  life 
and  actions,  which  will  always  pass  for  the  most  real 
declaration  of  his  inward  sentiments,  are  a  visible  and 
continual  opposition  to  it.  On  all  these  things,  he 
whose  thoughts  carry  him  toward  the  church,  ought 
to  reilect  frequently:  nothing  is  so  odious  as  a  man  that 
disagrees  with  his  character;  a  soldier  that  is  a  coward, 
a  courtier  that  is  brutal,  an  ambassador  that  is  abject, 
are  not  such  unseemly  things,  as  a  bad  or  vicious,  a 
drunken  or  dissolute  clergyman.  But  though  his  scan- 
dals should  not  rite  up  to  so  high  a  pitch,  even  a  proud 


10(3  Of  the  Pastoral  Care. 

and  passionate,  a  worldly  minded  and  covetous  priest^ 
o-ives  the  lie  to  his  discourses  so  palpably,  that  he  can- 
not expect  they  should  have  much  weight.     Noi-  is 
such  a  man's  state  of  life  less  unpleasant  to  himself, 
than  it  is  unbecoming.     He  is  obliged  to  be  often  per- 
forming offices,  and  pronouncing  discourses,  in  which 
if  he  is  not  a  good  man,  he  not  only  has  no  pleasure, 
but  must  have  a  formed  aversion  to  them.     Tiiey^ 
must  be  the  heaviest  burden  of  his  life;  he  must  often  .f^ 
feel  secret  challenges  within;  and  though  he  as  often 
silences  these,  yet  such  unwelcome  reflections  are  un- 
comfortable things.     He  is  forced  to  manage  himself 
with  a  perpetual  constraint,  and  to  observe  a  decorum 
in  his  deportment,  lest  he  fall  under  a  more  public  cen- 
sure.    Now  to  be  bound  to  act   a  part,  and  live  with 
restraint  one's  whole  life,  must  be  a  very  melancholy 
thing.     He  cannot  go  so  quite  out  of  sight  of  religion 
and  convictions,  as  other  bad  men  do.  who  live  in  a 
perpetual  hurry,  and  a  total  forgetfulness   of  divine 
matters.     I'hey  have  no  checks,  because  they  are  as 
seldom  in  the  way  to  find  them  as  is  possible.     But  a 
clerk  cannot  keep  himself  out  of  their  way;  he  must 
remember  them,  and  speak  of  them,  at  least  upon  some 
occasions,  whether  he  will  or  no:  he  has  no  other  way 
to  secure  himself  against  them,  but  by  tiying  what  he 
can  do  to  make  himself  absolutely  disbelieve   them. 
Negative  atheism,  that  is,  a  total  neglect  of  all  religion, 
is  but  too  easily  arrived  at;  yet  this  shall  not  serve  his 
turn,  he  must  build  his  atheism  upon  some  bottom, 
that   he  may  find  quiet  in  it.     If  he  is  an  ignorant 
man,  he  is  not  furnisiied  with  those  sleights  of  wit,  and 
shews  of  leaiiiing,  that  must  support  it:  but  if  he  is 
really  learned,  he  will  soon  be  beaten  out  of  them; 
for  a  learned  atheism  is  so  hard  a  thing  to  be  concciv- 
»»({,  Ihut  u!>less  a  man's  powers  are  first  strangely  vitiafe- 


Of  the   Pastoral  Care.  167 

ed,  it  is  not  easy  to  see  liow  any  one  can  bring  himselt' 
to  it.     Tliere  is  nothing  that  can  settle  the  quiet  of  an 
y<^    ill  pi  iestVnitnd  and  life,  but  a  stupid  formality,  and  a 
callous  that  he  contiacts  by  his  insensible  way  of  hand- 
ling divine  matters,  by  which  he  becomes  hardened 
against  them.     B.st  if  this  settles  him  by  stupifying  his 
powers,  it  does  put  him  also  so  far  out  of  the  reach  of 
conviction,  in  all  the  ordinary  methods  of  grace,  that 
it  is  scarce  possible  he  can  ever  be  awakened,  and  by 
consequence  that  he  can  be  saved;  and  if  he  perishes, 
he  must  fall  into  the  lowest  degree  of  misery,  even  to 
the  portion  of  hypocrites:  for  his  whole  life  has  been 
a  course  of  hypocrisy  in  the  strictest  sense  of  the  word; 
which  is  the  acting  of  a  part,  and  the  counterfeiting 
another  person.     His  sins  have  in  them  all  possible  ag- 
gravations; they  are  against  knowledge  and  against 
vows,  and  contrary  to  his  character;  they  carry  in  them 
a  deliberate  contempt  of  all  the  truths  and  obligations 
of  religion:  and  if  he  perishes,  he  does  not  perish  alone, 
but  carries   a   shoal  down  with  him;  cither   of  those 
who  have  perished  in  ignorance,  through  his  neglect 
or  of  those  who  have  been  hardened  in  their  sins, 
through  his  ill  example.     And  since  all  this  must  be 
put  to  his  account,  it  may  be  justly  inferred  from  hence, 
that  no  man  can  have  a  heavier  share  in  the  miseries 
of  another  state,  than  profane  and  wicked  clerks.    On 
all  these  things  he  ought  to  employ  his  tlioughts  fre- 
quently, who  intends  to  dedicate  himself  to  God,  that 
so  he  may  firmly  resolve  not  to  go  on  with  it,  till  he 
feels  such  seeds  and  beginnings  of  good  things  in  hmi- 
self,  that  he  has  reason  to  hope,  th:it,  through  the  grace 
and  assistance  of  God,  he  will  be  an  example  to  others. 
^^  He  ought  more  particularly  to  examine   himself, 
whether  he  has  that  soft  and  gentle,  that   meek  and 
humble,  and  that  charitable  and  compassionate  temper. 


168      •  Of  the  Pastoral  Care. 

which  the  gospel  does  so  much  press  upon  all  Chris- 
tians, that  shincd  so  eminently  through  the  whole  life  of 
the  blessed  Author  of  it;  and  which  he  has  so  singularly 
recommended  to  all  his  followers;  and  that  has  in  it  so 
many  charms  and  attractives,  which  do  not  only  com- 
mend those  who  have  these  amiable  virtues,  but,  which 
is  much  more  to  be  regarded,  they  give  them  vast  ad- 
vantao;es  in  recommendins;  the  doctrine  of  our  Savior 
to  their  people.     They  are  the  true  ground  of  that 
Christian  wisdom  and  discretion,  and  of  that  grave 
and  calm  deportment,  by  which  the  clergy  ought  to 
carry  on  and  maintain  their  authority:  a  haughty  and 
hufting  humor,  an  impatient  and  insolent  temper,  a 
loftiness  of  deportment,  and  a  peevishness   of  spirit, 
rendering  the  lives  of  the  clergy,  for  the  most  part 
bitter  to  themselves,  and  their  labors,  how  valuable  so- 
ever otherwise  they  may  be,  unacceptable  and  useless 
to  their  people.     A  clergyman  must  be  prepared  to 
bear  injuries,  to  endure  much  unjust  censure  and  calum- 
ny, to  see  himself  often  neglected,  and  others  preferred 
to  him,  in  the  esteem  of  the  people.    He  that  takes  all 
this  ill,  that  resents  it,  and  complains  of  it,  does  thereby 
<>ive  himself  much  disquiet;  and  to  be  sure  he  will, 
through  his  peevishness,  rather  increase  than   lessen 
that  contempt,  under  which  he  is  so  uneasy;  which  is 
both  better  borne,  and  sooner  overcome  by  a  meek  and 
a  lowly  temper.     A  man  of  this  disposition  affects  no 
singularities,  unless  the  foultiness  of  those  about  him, 
makes  his  doing  his  duty  to  be  a  singularity:  he  does 
not  study  to  lessen  the  value  that  is  due  to  others,  on 
design  to  increase  his  own:  his  low  thoughts  of  him- 
self, make  that  lie  is  neither  aspiring,  nor  envying  such 
as  are  advanced:  he  is  prepared  to  stay  till  God  in  his 
piovidence  tliinks  fit  to  raise  him:  he  studies  only  to 
deserve  preferment,  and  leaves  to  others  the  wringing 


Of  the  Pastoral  Care.  169 

posts  of  advantage  out  of  the  hands  of  those  that  give 
them.  Such  a  preparation  of  mind  in  a  clergyman, 
disposes  him  to  be  liappy  in  whatsoever  station  he 
may  be  put,  and  renders  the  church  happy  in  him:  for 
men  so  moulded,  even  though  their  talents  should  be 
but  mean,  are  shining  lights,  that  may  perhaps  be  at 
first  despised,  as  men  of  a  low  size,  that  have  not 
greatness  of  soul  enough  to  aspire;  but  when  they  have 
been  seen  and  known  so  long,  that  all  appears  to 
be  sincere,  and  that  the  principle  from  whence  this 
|Jows,  is  rightly  considered,  then  every  thing  that  they 
say  or  do,  must  have  its  due  weight:  the  plainest  and 
simplest  things  that  they  say  have  a  beauty  in  them, 
and  will  be  hearkened  to  as  oracles. 

But  a  man  that  pretends  to  prepare  himself  right 
forthe  ministry  of  the  church,  must  indeed,  above  all 
things,  endeavor  to  break  himself  to  the  love  jpi"  the 
world,  either  of  the  wealth,  the  pomp,  or  the  pleasures 
of  It.  He  must  learn  to  be  content  with  plain  and 
simple  diet,  and  often  even  abridge  that,  by  true  fasting. 
I  do  not  call  fasting  a  trifling  distinction  of  meats,  but 
a  lessening  of  the  quantity,  as  well  as  the  quality,  and  a 
contracting  the  time  spent  at  meals,  that  so  he  may  have 
a  greater  freedom  both  in  his  time  and  in  his  thoughts; 
that  he  may  be  more  alone,  and  pray  and  meditate 
more,  and  that  what  he  saves  out  of  his  meals,  he  may 
give  to  the  poor.  This  is,  in  short,  the  true  measure 
and  right  use  of  fasting.  In  cold  climates,  an  absti- 
nence till  night  may  create  disorders,  and  raise  such  a 
disturbance  both  in  the  appetite,  and  in  the  digestiuii; 
that  this  managed  upon  the  practices  of  other  coun- 
tries, especially  in  young  persons,  may  really  distract, 
instead  of  furllicring,  those  who  do  it  indiscreetly.  In 
short,  fasting,  u.iiess  joined  with  prayer  and  almsgiving, 
is  of  no  value  in  tlie  sight  of  God.  It  is  a  vast  advan- 
22 


1'70  Of  the  Pastoral  Care. 

tage  to  a  man  to  be  broken  to  the  niceties  of  his  palatr. 
to  be  content  with  plain  food,  and  even  to  dislike  del- 
icacies and  studied  dishes.  This  will  make  him  easy, 
in  narrower  circumstances,  since  a  plain  bill  of  fare  is 
soon  discharged.  A  lover  of  his  appetites,  and  a  slave 
to  his  taste,  makes  but  a  mean  figure  among  men,  and 
,1  very  scurvy  one  among  clergymen. 

This  deadness  to  the  world  must  raise  one  above 
the  affectations  of  pomp  and  state,  of  attendance  and 
high  living:  which  to  a  philosophical  mind  will  be 
heavy,  when  the  circumstances  he  is  in  seem  to  impose 
and  force  it  on  him.  And  therefore  he  who  has  a 
right  sense,  finds  it  is  almost  all  he  can  do,  to  bear 
those  things  which  the  tyranny  of  custom  or  false 
opinions  put  upon  him:  so  far  is  he  from  longing  tor 
them.  A  man  that  is  truly  dead  to  the  world,  would 
choose  much  rather  to  live  in  a  lowly  and  narrow  fig- 
ure, than  to  be  obliged  to  enter  into  the  methods  of 
the  greatness  of  this  world;  into  which,  if  the  constitu- 
tions and  forms  of  a  church  and  kingdom  put  him^ 
yet  he  feels  himself  in  an  unnatural  and  uncouth  pos- 
ture: it  is  contrary  to  his  own  genius  and  relish  of 
things,  and  therefore  he  docs  not  court  nor  desire  such 
a  situation;  but  even  while  he  is  in  it,  he  shews  such 
a  neglect  of  the  state  of  it,  and  so  much  indifference 
and  humility  in  it,  that  it  appears  how  little  power 
those  things  have  over  his  mind,  and  how  little  they 
are  able  to  subdue  and  corrupt  it.  This  mortified  man 
must  likewise  become  dead  to  all  the  designs  and 
projects  of  making  a  family,  or  of  raising  the  fortunes 
of  those  that  are  nearly  related  to  him:  he  must  be 
bountiful  and  charitabb;  and  though  it  is  not  only 
lawful  to  him,  but  a  necessary  duty  incumbent  on  him, 
to  make  due  provision  for  his  family,  if  he  has  any;, 
yet  this  must  be  so  moderated,  that  no  vain  nor  sordid 
*lrs!gns,  no  indirect  nor  unbecoming  arts  may  mix- 


Of  the  Pastor al  Can'.  171 

in  it;  no  excessive  wealth  nor  great  projects  must  ap- 
pear;  he  must  be  contented  with  such  a  proportion  as 
may  set  his  children  in  the  way  of  a  virtuous  and  lib- 
eral education;  such  as  may  secure  them  from  scandal 
and  necessity,  and  jxit  them  in  a  capacity  to  serve  God 
and  their  generation  in  some  honest  employment.    But    j 
he  who  brings  along  with  him  a  voluptuous,  an  am-    I 
bitious,  or  a  covetous  mind,  that  is  carnal  and  earthly-   j 
minded,  comes  as  a  hireling  to  feed  himself,  and  not    \ 
the  flock;  he  comes  to  steal  and  to  destro3\    Upon  all 
this  great  reflection  is  to  be  made  concerning  the  mo- 
tives that  determine  one  to  ofter  himself  to  this  em-    ■ 
ployment. 

In  the  flrst  bcginningsof Christianity  no  man  could 
reasonably  think  of  taking  orders,  unless  he  had  in 
him  the  spirit  of  martyrdom.  He  was  to  look  for 
nothing  in  this  service,  but  labor  and  persecution:  he 
was  indeed  to /ire  o/V/ic  «//«?%  and  that  was  all  the 
portion  that  he  was  to  expect  in  this  world.  In  those 
days  an  extraordinary  measure  of  zeal  and  devotion 
was  necessary  to  engage  men  to  so  hard  and  diflicult 
a  province,  that  how  great  soever  its  reward  might  be 
in  another  world,  had  nothing  to  look  for  in  this,  but  a 
narrow  provision,  and  the  flrst  and  largest  share  of  the 
cross:  they  were  the  best  known, the  most  exposed,  and 
the  soonest  fallen  upon  in  the  persecution.  But  their  ser 
vices  and  their  sufferings  did  so  much  recommend 
that  function  in  the  succeeding  ages,  that  the  faithful 
thought  they  could  never  do  enough  to  express  their 
value  for  it.  The  church  came  to  be  richly  endowed; 
and  though  superstition  had  raised  this  out  of  mcas 
urc,  yet  the  extreme  went  as  far  to  th.e  other  hand  at 
the  reformation,  when  the  chnr(;h  was  almost  stiipt  of 
■  all  its  patrimony,  and  a  gieat  many  chuichcs  were 
left  so  poor,  that  thi-rc  was  not.  in  most  placo'-'.  a  •~\'S\h 


172  Of  the  Pastoral  Care. 

cient,  nay,  not  so  much  as  a  necessary  maintenance 
reserved  for  those  that  were  to  muiister  in  holy  things. 
Bnt  it  is  to  be  acknowledged  that  there  are  such  I'em- 
nants  preserved,  that  many  benefices  of  the  church 
still  may,  and  perhaps  do  but  too  much  work  upon 
men's  corrupt  principles,  their  ambition,  and  their  covet- 
ousness:  and  it  is  shrewdly  to  be  apprehended,  that 
of  those  who  present  themselves  at  the  altar,  a  great 
part  comes,  as  those  who  followed  Christ,  for  the 
loaves;  because  of  the  good  prospect  they  have  of  mak- 
ing their  fortunes  by  the  church. 

If  this  point  should  be  carried  too  far,  it  might  per- 
haps seem  to  be  a  pitch  above  human  nature;  and  cer- 
tamly  very  far  above  the  degeneracy  of  the  age  we 
live  in:  I  shall  therefore  lay  this  matter  with  as  large 
an  allowance,  as  I  think  it  can  bear.  It  is  certain, 
that  since  God  .has  made  us  to  be  a  compound  of  soul 
and  body,  it  is  not  only  lawful,  but  suitable  to  the  or- 
der of  nature,  for  us,  in  tlie  choice  we  make  of  the 
state  of  life  that  we  intend  to  pursue,  to  consider  our 
bodies,  in  the  next  place  after  our  souls:  yet  we  ought 
certainly  to  begin  with  our  souls,  with  the  powers  and 
faculties  that  are  in  them,  and  consider  well  of  what 
temper  they  are,  and  what  our  measure  and  capacity 
is;  that  so  we  may  choose  such  a  course  of  life,  for 
which  we  seem  to  be  fitted,  and  in  which  we  may  prob- 
ably do  the  most  good  to  ourselves  and  others:  from 
hence  we  ought  to  take  our  aims  and  measures  chiefly. 
But  in  the  next  place,  we  not  only  may,  bijt  ough^ 
to  consider  our  bodies,  how  they  shall  be  maintained 
in  away  suitable  to  that  state  of  Ife,  into  which  we 
are  engaged.  Therefore  though  no  man  can,  with  a 
good  conscience,  begin  upon  a  worldly  account,  and  re 
solve  todeJicatc  hinis.'lftj  thechurch;meiely  out  of  car- 


Of  the  Pastoral  Care.  173 

nal  regards;  such  as  an  advowson  in  his  family,  a  IViend 
that  will  promote  him,  or  any  other  such  like  pros- 
pect, till  he  had  first  consulted  his  temper  and  disposi- 
tion, his  talents  and  his  capacities;  yet  though  it  is  not 
lawful  to  make  the  regards  of  this  w^orld  his  first  con- 
sideration, and  it  cannot  be  denied  to  be  a  perfecter 
state,  if  a  man  should  offer  himself  to  the  church,  hav- 
ing whereon  to  support  himself,  without  any  assistance 
or  reward  out  of  its  patrimony;  and  to  be  nearer  to 
St.  Paul's  practice,  whose  hands  ministered  to  his 
necessities,  and  who  reckoned,  that  in  this  he  had 
whereof  to  glory,  that  he  was  not  burdensome  to  the 
churches:  yet  it  is,  without  doubt,  lawful  for  a  man  to 
design  that  he  may  subsist  in  and  out  of  the  service  of 
the  church:  but  then  these  designs  must  be  limited  to 
a  subsistence,  to  such  a  moderate  proportion  as  may 
maintain  one  in  that  state  of  life;  and  must  not  be  let 
fly  by  a  restless  ambition,  and  an  insatiable  covetous- 
ness,  as  a  ravenous  bird  of  prey  does  at  all  game. 
There  must  not  be  a  perpetual  inquiry  into  the  value 
of  benefices,  and  a  constant  importuning  of  such  as 
give  them:  if  laws  have  been  made  in  some  states  re- 
straining all  ambitious  and  aspirings  to  civil  employ- 
ments, certainly  it  were  much  more  reasonable  to  put 
a  stop  to  the  scandalous  impoitunities  that  are  every 
where  complained  of;  and  no  where  more  visible  and 
more  offensive  than  at  court.  This  gives  a  prejudice 
to  men  that  are  otherwise  inclined  enough  to  search 
for  one,  that  can  never  be  removed,  but  by  putting  an 
effectual  bar  in  the  way  of  that  scrambling  for  benefi- 
ces and  preferments;  which  will  ever  make  the  la\ 
part  of  mankind  conclude,  that  let  us  pretend  wiial 
we  will,  covetousness  and  ambition  are  our  true  mo 
tives  andourcliief  vocation.  It  is  true, the  strange  prac- 


174  Of  the  Fastorcd  Care. 

tices  of  many  patrons,  and  the  constitution  of  most 
courts,  give  a  color  to  excuse  so  great  an  indecency. 
Men  are  generally  successful  in  those  practices,  and  as 
long  as  human  nature  is  so  strong,  as  all  men  feel  it  to 
be,  it  will  be  hard  to  divert  them  from  a  method 
which  is  so  common,  that  to  act  otherwise  would 
look  like  an  affectation  of  singularity:  and  many  ap- 
prehend, that  they  must  languish  in  misery  and  ne- 
cessity if  they  arc  wanting  to  themselves,  in  so  gener- 
al a  practice.  And  indeed  if  patrons^  but  chiefly  if 
princes  would  effectually  cure  this  disease,  which  gives 
them  so  much  trouble  as  well  as  offence,  they  must 
resolve  to  distribute  those  benefices  that  are  in  their 
gifts,  with  so  visible  a  regard  to  true  goodness  and 
real  merit,  and  with  so  firm  and  so  constant  an  oppo- 
sition to  application  and  importunity,  that  it  may  ap- 
pear that  the  only  way  to  advancement,  is  to  live  well, 
to  study  hard,  to  stay  at  ho  me,  and  labor  diligently; 
and  that  applications  by  the  persons  themselves,  or  any 
set  on  by  them,  shall  always  pu  t  those  back  who 
make  them:  this  would  more  efTectually  cure  so  great 
an  evil,  than  all  that  can  be  said  against  it.  One  suc- 
cessful suiter  who  carries  this  point,  will  promote  this 
disorder  more  than  twenty  repulses  of  others;  for  un- 
less the  rule  is  severely  carried  on,  every  one  will  run 
into  it,  and  hope  to  prosper  as  well  as  he  who  they 
see  has  got  his  end  in  it.  If  those  who  have  the  dis- 
position of  benefices,  to  which  the  cure  of  souls  is  an- 
ncxed,  dk\  consider  this  as  a  trust  lodged  with  them, 
for  which  they  must  ai^swer  to  God;  and  that  they 
shall  be  in  a  great  measure  accountable  for  the  souli? 
that  may  be  lost,  through  the  bad  choice  that  they 
make,  knowing  it  to  be  bad;  if,  I  say,  they  had  this 
more  in  ihnv  thoup;hts,  that  so  many  scores  of  pound's 


Of  the  Pastoral'  Cure  175 

as  the  living  amounts  to;  and  thought  themselves  really 
bound,  as  without  doubt  they  are,  to  seek  out  good 
and  worthy  men,  well  qualified  and  duly  pi-eparcd^ 
according  to  the  nature  of  that  benefice  which  they  are 
to  give;  then  we  might  ho[)e  to  see  men  make  it  their 
chief  study,  to  qualify  themselves  aright;  to  order 
their  lives,  and  frame  their  minds  as  they  ought  to  do, 
and  to  carry  on  their  studies  with  all  aj)plication  and 
diligence.  But  as  long  as  the  short  methods  of  appli- 
cation, friendship,  or  ipiterest,  are  more  effectual  than 
the  long  and  hard  tLmy  of  labor  and  study;  human 
nature  will  always  carry  men  to  go  the  surest,  the  eas- 
iest, and  the  quickest  way  to  woik. 

After  all,  I  wish  it  were  well  considered  by  all 
clerks,  what  it  is  to  run  without  being  either  called  or 
sent;  and  so  to  thrust  one's  self  into  the  vineyard,  with- 
out staying  till  God,  by  his  providence,  puts  a  piece  of 
his  work  in  his  hands;  this  will  give  a  man  a  vast  ease 
in  his  thoughts,  and  a  great  satisfaction  in  all  his  labors, 
if  he  knows  that  no  practices  of  his  own,  but  merely 
the  directions  of  providence  have  put  him  in  a  post. 
He  nmy^^'ell  trust  the  effects  of  a  tiling  to  God,  when 
the  causes  of  it  do  plainly  flow  from  him.  And  though 
this  will  appear  to  a  great  many  a  hard  saying,  so 
that  few  will  be  able  to  bear  it,  yet  I  must  add  this  to 
the  encouragement  and  comfort  of  such  ^s  can  resolve 
to  deliver  themselves  up  to  the  conduct  and  directions 
of  providence,  that  I  never  yet  knew  any  one  of  those 
few  (too  few  I  confess  they  have  been)  who  were 
possessed  with  this  maxim,  and  that  have  fol- 
lowed it  exactly,  that  have  not  found  tiie  fruit  of  it 
even  in  this  world.  A  watchful  care  hath  hovered 
over  them;  instruments  have  been  raised  up,  and  acci- 
dents have  happened  to  them  so  prosperously,  as  if 
there  had  been  a  secret  design  of  Heaven  by  blessing 


A 


I7tj  Of  ilic  Fastoral  Care. 

them  so  signally,  to  encourage  others  to  follow  their 
nieasures,  to  depend  on  God,  to  deliver  themselves  up 
to  his  care,  and  to  wait  till  he  opens  a  way  for  their 
beino'  employed,  and  settled  in  such  a  portion  of  his 
husbandry,  as  he  shall  think  fit  to  assign  them. 
These  are  preparations  of  mind,  with  which  a  clerk 
'  is  to  be  formed  and  seasoned:  and  in  order  to  this,  he 
must  read  the  scriptures  much,  he  must  get  a  great 
deal  of  those  passages  in  them  that  relate  to  these 
things,  by  heart,  and  repeat  them  often  to  himself;  in 
particular,  many  of  the  most  tender  and  melting 
psalms,  and  many  of  the  most  comprehensive  passages 
in  the  epistles;  that  by  the  frequent  reflecting  on  these, 
he  may  fill  his  memory  with  noble  notions,  and  right 
ideas  of  things:  the  book  of  Proverbs,  but  chiefly  Ec- 
clesiastes,  if  he  can  get  to  understand  it,  will  beget 
in  him  a  right  view  of  the  world,  a  just  value  of  things, 
and  a  contempt  of  many  objects  that  shine  with  a  false 
lustre,  but  have  no  true  worth  in  them.  Some  of  the 
books  taught  at  schools,  if  read  afterwards,  when  one 
is  more  capable  to  observe  the  sense  of  them,  may  be 
of  great  use  to  promote  this  temper.  Tully's  Olfices 
will  give  the  mind  a  noble  sett;  all  his  philosophical 
discourses,  but  chiefly  his  consolation;  which,  though 
some  critics  v^ill  not  allow  to  be  his,  because  they  fan- 
cy the  style  has  not  all  the  force  and  beauty  in  it  that 
was  peculiar  to  him,  yet  is  certainly  the  best  piece  of 
jliem  all:  these,  I  say,  give  a  good  savor  to  those  who 
.^read  tiiem  much.  The  satirical  poets,  Horace,  Juve- 
\  nal,  and  l\"rt:ius  may  contribute  wonderfully  to  give 
I  a  man  a  detestation  of  vice,  and  a  contempt  of  the 
conmion  methods  of  mankind,  which  they  have  set 
out  in  such  true  colors,  that  they  must  give  a  very 
<^;er.erous  sense  to  those  who  deligh.t  in  reading  them 
(yften.     Persius  his  secoi^d  Satire   may  well   pass    fur 


Of  the  Pastoral  Cart.  177 

one  of  the  best  lectures  in  divinity.  Ilierocles  upon 
Pythagoras's  verses,  Plutarch's  lives;  and  above  all 
the  books  of  Heathenism,  Epictetus  and  Marcus  Au- 
relius,  contain  such  instructions,  that  one  cannot  read 
them  too  often,  nor  repass  them  too  frequently  in  his 
thoughts.  But  when  I  speak  of  reading  those  books,  1 
do  not  mean  only  to  run  thiough  them,  as  one  does 
through  a  book  of  history,  or  of  notions;  they  must 
be  read  and  weighed  with  great  care,  till  one  is  be- 
come a  master  of  all  the  thoughts  that  are  in  them: 
they  are  to  be  often  turned  in  one's  mind,  till  he  is 
thereby  wrought  up  to  some  degrees  of  that  tempei', 
which  they  propose.  And  as  for  christian  books  in 
order  to  the  framing  of  one's  mind  aright,  I  shall  only 
recommend  The%L'JwlcDntyof]\lan,Dv.  Sherlock  of 
Death  and  Judgment,  and  Dr.  Scott's  books;  in  partic- 
ular, that  great  distinction  that  runs  through  them,  of 
the  means  and  of  the  ends  of  religion.  I'o  all  which 
I  shall  add  one  small  book  more,  which  is  to  me  ever 
new  and  fresh,  gives  always  good  thoughts  and  a  no- 
ble temper:  Thomas  a  Kempis,  of  the  Imitation  of 
Christ.  By  the  frequent  reading  of  these  books,  by 
the  relish  that  one  has  in  them,  by  the  delight  they 
give,  and  the  effects  they  produce,  a  man  will  plainly 
perceive,  whether  his  soul  is  made  for  divine  matters 
or  not;  what  suitableness  there  is  between  him  and 
them;  and  whether  he  is  not  touched  with  such  a  sense 
of  religion,  as  to  be  capable  of  dedicating  himself  to  it. 
I  am  far  from  thinking  that  no  man  is  fit  to  be  a 
priest,  that  has  not  the  temper  wliich  I  have  been  de- 
scribing, quite  up  to  that  height  in  which  1  have  set  it 
forth;  but  this  I  will  positively  say.  That  he  who  has 
not  the  seeds  of  it  planted  in  him,  who  has  not  these 
principles,  and  resolutions  formed  to  pursue  them,  and 
to  imnrove  and  perfect  himself  in  them^  is  in  no  wjstj 
2:^ 


178  Of  the  Pastoral  Care. 

worthy  of  that  holy  character.  If  these  things  are  be- 
gun in  him,  if  they  are  yet  but  as  a  grain  of  mustard 
seed;  yet  if  there  is  a  life  in  them,  and  a  vital  sense  of 
the  tendencies  and  effects  they  must  have,  such  a  per- 
son, so  moulded,  with  those  notions  and  impressions, 
and  such  only  are  qualified,  so  as  to  be  able  to  say 
with  truth  and  assurance,  that  they  trust  they  are  in- 
wardly moved  by  the  Holy  Gho^t  to  undertake  that 
offjoe. 

So  far  have  I  despatched  the  first  and  chief  part  of 
the  preparation  necessary  before  orders.  The  other 
bianch  of  it,  relates  to  their  learning,  and  to  the  knowl- 
edge that  is  necessary.  I  confess  I  look  upon  this  as 
so  mucli  iniciior  to  the  other,  and  have  been  convinced 
by  so  mucii  experience,  that  a  great  measure  of  piety 
with  a  very  small  proportion  of  learning,  will  carry  one 
a  great  way,  that  1  may  perhaps  be  thought  to  come 
as  far  short  in  this,  as  I  might  seem  to  exceed  in  the 
other.  I  will  not  here  enter  into  a  discourse  of  theo- 
logical learning,  of  the  measure  that  is  necessary  to 
make  a  complete  divine,  and  of  the  methods  to  attain 
it.  I  intend  only  to  lay  down  here,  that  which  I  look 
on  as  the  lowest  degree,  and  as  that  which  seems 
indispensably  necessary,  to  one  that  is  to  be  a  priest. 
v'He  must  then  understand  the  New  Testament  well. 
^'This  is  the  text  of  our  religion,  that  which  we  preach 
and  explain  to  others;  therefore  a  man  ought  to  read 
this  so  often  over,  that  he  may  have  an  idea  ot  the 
whole  book  in  his  head,  and  of  the  parts  of  it.  He 
cannot  have  this  so  sure,  unless  he  understands  the 
Greek  so  well,  as  to  be  able  to  find  out  the  meaning 
of  every  peiiod  in  it,  at  least  of  the  words  and  phrases 
of  it,  any  bo^)k  of  annotations  or  paraphrase  upon  it 
is  a  great  help  to  a  beginner;  Grotius,  Hammond,  and 
Liditfoot  are  the  best.    Cut  tlie  haviui,^  a  cjreat  deal  of 


Of  the  Pastoral  Care.  119 

Ihc  practical  and  easy  parts  of  it,  such  as  relate  to  men's 
lives  and  their  duties,  such  as  strike  and  awaken,  di- 
rect, comfort,  or  terrify,  are  much  more  necessary  than 
the  more  abstruse  parts.  In  short,  the  being  able  to 
state  right  the  grounds  of  our  hope,  and  the  terms  of 
salvation,  and  the  having  a  clear  and  ready  view  of 
the  new  covenant  in  Christ  Jesus,  is  of  such  absolute 
necessity,  that  it  is  a  profaning  of  orders,  and  a  defiling 
of  the  sanctuary,  to  bring  any  into  it,  that  do  not 
rightly  understand  this  matter  in  its  whole  extent. 
Bishop  Pearson  on  the  Creed  is  a  book  of  great  learn- 
ing, and  profound  exactness.  Dr.  Barrow  has  opened 
it  with  more  simplicity;  and  Dr.  Towerson  more  prac- 
tically: one  or  other  of  these  must  be  well  read  and 
considered.  But  when  I  say  read,  I  mean  read  and 
read  over  again,  so  oft  that  one  is  master  of  one  of 
these  books;  he  must  write  notes  out  of  them,  and 
make  abridgments  of  them;  and  turn  them  so  oft  in 
his  thoughts,  that  he  must  thoroughly  understand,  and 
well  remember  them.  He  must  read  also  the  Psalms 
over,  so  carefully,  that  he  may  at  least  have  a  general 
notion  of  those  divine  Hymns;  to  which  Bishop 
Patrick's  Paraphrase  will  help  to  carry  him. 

A  system  of  divinity  must  be  read  with  exactness: 
they  arc  almost  all  alike.  When  I  was  young  Wen- 
delin  and  Maresius  were  the  two  shortest  and  fullest. 
Here  is  a  vast  error  in  the  first  forming  of  our  clergy, 
that  a  contempt  has  been  cast  on  that  sort  of  books; 
and  indeed  to  rise  no  higher,  than  to  a  perpetual  read- 
ing over  different  systems,  is  but  a  mean  pitch  of  learn- 
ing; and  the  swallowing  down  whole  systems  by  the 
lump,  has  helped  to  possess  peoples  minds  too  early 
with  prejudices,  and  to  shut  them  up  in  too  ii«plicit  a 
following  of  others.  But  the  throwing  off  all  these 
books,  makes  tliat  many  who  have  r<,\id  a  great  deal, 


ISO  Of  the  Pastoral  Care. 

yet  have  no  entire  body  of  divinity  in  their  head;  they 
have  no  seheme  or  method,  and  so  are  ignorant  oi' 
some  very  plain  things,  which  could  never  have  hap- 
pened to  them,  if  they  had  carefully  read  and  digested 
a  system  into  their  memories.  But  because  this  is  in- 
deed a  very  low  form;  therefore  to  lead  a  man  farther, 
to  have  a  freer  view  of  divinity,  to  examine  things 
equally  and  clearly,  and  to  use  his  own  reason,  by  bal- 
ancing the  various  views,  that  two  great  divisions  of 
Protestants  have,  not  only  in  the  points  which  they 
controvert,  but  in  a  great  many  otiiers,  in  which  though 
they  agree  in  the  same  conclusions,  yet  they  arrive  at 
them  by  very  different  premises;  I  would  advise  him 
that  studies  divinity,  to  read  two  larger  bodies,  writ  by 
some  eminent  men  of  both  sides;  and  because  the  latest 
are  commonly  the  best;  Turretin  for  the  whole  Cal- 
vinist  hypothesis,  and  Limburgh  for  the  Arminian,  will 
make  a  man  fully  the  master  of  all  the  notions  of  both 
sides.  Or  if  one  would  see  bow  far  middle  ways  may 
be  taken;  the  Theses  of  Saumur,  or  Le  Blanc's  Theses, 
will  complete  him  in  that.  These  books  well  read, 
digested  into  abstracts,  and  frequently  reviewed  or 
talked  over  by  two  companions  in  study,  wiirgive  a 
man  an  entire  view  of  the  whole  body  of  divinity. 

But  by  reason  of  that  pest  of  atheism,  that  spreads 
so  much  among  us,  the  foundations  of  religion  must 
be  well  laid:  Bishop  Wilkins's  book  of  Natural  Reli- 
gion, will  lead  one  in  the  first  steps  through  the  princi- 
ples that  he  has  laid  together  in  a  plain  and  natural 
mctliod.  Grotius  his  book  of  the  Truth  of  the  Chris- 
tian Religion,  with  his  notes  upon  it,  ought  to  be  read, 
and  ahnost  got  by  heart.  The  whole  controversy 
both  of  atheism  and  deism,  the  arguments  both  for  the 
Old  and  New  Testament,  are  fully  opened,  \\ith  a 


Of  the  Pasioral  Care.  181 

great  variety  both  of  learning  and  reasoning,  in  Bishop 
Stillingfleet's  Origines  Sacise. 

There  remains  only  to  direct  a  student  how  to  form 
right  notions  of  practieal  matters;  and  particularly  of 
preaching.  Dr.  Hammond's  Practical  Catechism,  is  a 
book  of  great  use;  but  not  to  be  begun  with,  as  too 
many  do:  it  does  require  a  good  deal  of  previous 
study,  before  the  force  of  his  reasonings  is  apprehend- 
ed; but  when  one  is  ready  for  it,  it  is  a  rare  book,  and 
states  the  grounds  of  morality,  and  of  our  duty,  upon 
true  principles.  To  form  one  to  understand  the  right 
method  of  preaching,  the  extent  of  it,  and  the  proper 
ways  of  application,  Bishop  Sanderson,  Mr.  Faring- 
don,  and  Dr.  Barrow  are  the  best  and  the  fullest 
models.  There  is  a  vast  variety  of  other  sermons, 
which  may  be  read  with  an  equal  measure  of  advan- 
tage and  pleasure.  And  if  from  the  time  that  one  re- 
solves to  direct  his  studies  towards  the  church,  he  would 
every  Lord's  day  read  two  sermons  of  any  good 
preacher,  and  turn  them  a  little  over  in  his  thoughts, 
this  would  insensibly  in  two  or  three  years  time,  carry 
him  very  far,  and  give  him  a  large  view  of  the  different 
ways  of  preaching,  and  furnish  him  with  materials  for 
handling  a  great  many  texts  of  scripture  when  he  comes 
to  it. 

And  thus  I  have  carried  my  student  through  those 
studies,  that  seem  to  me  so  necessary  for  qualifying 
him  to  be  an  able  Minister  of  the  New  Testament,  that 
I  cannot  see  how  any  article  of  this  can  be  well  abated. 
It  may  seem  strange,  that  in  this  whole  direction,  I 
have  said  nothing  concerning  the  study  of  the  Fathers 
or  Church  History.  But  I  said  at  first,  that  a  great 
distinction  was  to  be  made  bct\N  ccn  what  was  neces- 
sary to  prepare  a  man  to  be  a  priest,  and  what  was 
necessary  to  make  hmi  a  complete  and  framed  divine. 


182  Of  the  Pastoral  Care. 

The  knowledge  of  these  things  is  necessary  to  the 
latter,  though  they  do  not  seem  so  necessary  for  the 
former:  there  are  many  things  to  be  1  ft  to  the  prose- 
cution of  a  divine's  study,  that  therefore  are  not  men- 
tioned here,  not  with  any  design  to  disparage  that  sort 
of  learning;  for  I  am  now  only  upon  that  measure  of 
knowledge,  under  which  I  heartily  wish  that  no  man 
were  put  in  priests  orders;  and  therefore  I  have  passed 
over  many  other  things,  such  as  the  more  accurate  un- 
derstanding of  the  controversies  between  us  and  the 
church  of  Rome,  and  the  unhappy  disputes  between 
us  and  the  dissenters  of  all  sorts;  though  both  the  one 
and  the  other  have  of  late  been  opened  with  that  pers- 
picuity, that  fulness  of  argument,  and  that  clearness  as 
well  as  softness  of  style,  that  a  collection  of  these  may 
give  a  man  the  fullest  instruction,  that  is  to  be  found 
in  any  books  I  know.  Others,  and  perhaps  the  far 
greater  number,  will  think  that  I  have  clogged  this 
matter  too  much.  But  I  desire  these  may  consider 
how  much  we  do  justly  reckon,  that  our  profession  is 
preferable  either  to  law  or  medicine.  Now,  if  this  is 
true,  it  is  not  unreasonable,  that  since  those  who  pre- 
tend to  these,  must  be  at  so  much  pains  before  they  enter 
upon  a  practice  which  relates  only  to  men's  fortunes,u)r 
their  persons,  we  whose  labors  relate  to  their  souls  and 
their  eternal  state,  should  be  at  least  at  some  consider- 
able pains,  before  we  enter  upon  them.  Let  any 
young  divine  go  to  the  chambers  of  a  student  in  the 
Inns  of  Coui t,  and  see  how  man}  books  he  must  icad, 
and  how  great  i\  volume  of  a  common  place-book  he 
must  make,  he  will  there  see  througli  how  liard  a  task 
one  mubt  go.  in  a  course  of  many  years,  and  how  ready 
\\c  miL^t  be  in  all  the  parts  of  it,  before  he  is  called  to 
ilir  bar,  or  can  map.age  business.  How  exact  must  a 
pliysfcian  be  •in  anatomy,  in  simples,  in  pharmacy,  in 


Cfihe  Pastwal  Care  183 

the  theory  of  diseases,  and  in  the  observations  and 
counsels  of  doctors  before  he  can  either  with  honor,  or 
a  safe  conscience,  undertake  practice?  He  must  be 
ready  with  all  this,  and  in  that  infinite  nun.ber  of  hard 
words,  that  belong  to  every  part  of  it,  to  give  his  direc- 
tions and  write  his  bills  by  the  patient's  bed-side;  who 
cannot  stay  till  he  goes  to  his  study  and  turns  over  his 
books.  If  then  so  long  a  course  of  study,  and  so  much 
exactness  and  readiness  in  it,  is  necessary  to  these  pro- 
fessions; nay,  if  every  mechanical  art,  even  the  mean- 
est, requires  a  course  of  many  years,  before  one  can  be  a 
master  in  it,  shall  the  noblest  and  the  most  important  of 
all  others,  that  which  comes  from  heaven,  and  leads 
thither  again;  shall  that  which  God  has  honored  so 
highly,  and  to  which  laws  and  governments  have 
added  such  privileges  and  encouragements,  that  is  em- 
ployed in  the  sublimest  exercises,  which  require  a  pro- 
portioned worth  in  those  who  handle  them,  to  main- 
tain their  value  and  dignity  in  the  esteem  of  the  world; 
shall  all  this,  I  say,  be  esteemed  so  low  a  thing  in  our 
eyes,  that  a  much  less  degree  of  time  and  study,  is 
necessary  to  arrive  at  it,  than  at  the  most  sordid  of  all 
trades  whatsoever?  And  yet  after  all,  a  man  of  a  toler- 
able capacity,  with  a  good  degree  of  application,  may 
go  through  all  this  well,  and  exactly,  in  two  years 
time.  I  am  very  sure,  by  many  an  experiment  I  have 
made,  that  this  may  be  done  in  a  much  less  compass: 
but  because  all  men  do  not  "go  alike  quick,  have  not 
the  same  force,  nor  the  same  application,  therefore  I 
reckon  two  3^ears  for  it;  which  1  do  thus  divide:  one 
year  before  deacons  orders,  and  another  between  them 
and  priests  orders.  And  can  this  be  thought  a  hard 
imposition?  Or  do  not  those,  who  think  thus,  give 
great  occasion  to  the  contempt  of  the  clergy,  if  they 
give  the  world  cause  to  observe,  that  how  much  socvei- 


184  Of  the  Pastoral  Care. 

we  may  magnify  our  profession,  yet  by  our  practice, 
we  shew  that  we  do  judge  it  the  meanest  of  all  others, 
which  is  to  be  arrived  at  upon  less  previous  study  and 
preparation  to  it,  than  any  other  whatsoever?  Since  I 
have  been  hitherto  so  minute,  I  will  yet  divide  this 
matter  a  little  lower  into  those  parts  of  it,  without 
which  deacons  orders  ought  not  to  be  given,  and  those 
to  be  reserved  to  the  second  year  of  study.  To  have 
read  the  New  Testament  well,  so  as  to  carry  a  great 
deal  of  it  in  one's  memory,  to  have  a  clear  notion  of 
the  several  books  of  it,  to  understand  well  the  nature 
and  the  conditions  of  the  covenant  of  grace,  and  to 
have  read  one  system  well,  so  as  to  be  master  of  it,  to 
understand  the  whole  catechetical  matter,  to  have  read 
Wilkins  and  Grotius;  this,  I  say,  is  that  part  of  this 
task,  which  I  propose  before  one  is  made  deacon. 
The  rest,  though  much  the  larger,  will  go  the  easier,  if 
those  foundations  are  once  well  laid  in  them.  And 
upon  the  article  of  studying  the  scriptures  I  will  add 
one  advice  more. 

There  are  two  methods  in  reading  them,  the  one 
ought  to  be  merely  critical,  to  find  out  the  meaning 
and  coherence  of  the  several  parts  of  them,  in  which 
one  runs  easily  through  the  greater  part,  and  is  only 
obliged  to  stop  at  some  harder  passages,  which  may 
be  marked  down,  and  learned  men  are  to  be  consult- 
ed upon  them:  those  that  are  really  haid  to  be  ex- 
plained, are  both  {<i\y,  and  they  relate  to  matters  that 
are  not  so  essential  to  Christianity;  and  therefore  after 
one  has  in  general  seen  what  is  said  upon  these,  he 
may  put  off  the  fuller  consideration  of  that  to  more 
Icisuic,  and  better  o{)poitunities.  But  the  other  way 
of  reading  the  scriptures,  is  to  be  done  mciely  with  a 
view  to  practice,  to  raise  devotion,  to  increase  piet}', 
and  to  give  good  thoui^hts  and  scvci'c  rules.     In  this  a 


Of  the  Pastoral  Care.  185 

tilan  is  to  employ  liimself  much.  This  is  a  book  al 
ways  at  hand,  and  the  getting  a  great  deal  of  it  al- 
ways by  heart,  is  the  best  part  of  a  clergyman's  study; 
it  is  the  foundation,  and  lays  in  the  materials  for  all 
the  rest.  This  alone  may  furnish  a  man  with  a  noble 
stock  of  lively  thoughts  and  sublime  expressions;  and 
therefore  it  must  be  always  reckoned  as  that,  without 
which  all  other  things  amount  to  nothing;  and  the 
chief  and  main  subject  of  the  study,  the  meditation, 
and  the  discourses  of  a  clergyman. 


^' 


.  a  CHAPTER  VII. 


OF    THE    FUNCTIONS    AND    LADOKS    OF    CLERGYMEN. 


I  HAVE  in  the  former  chapter  laid  down  the  model 
and  method,  by  which  a  clerk  is  to  be  formed  and 
prepared:  I  come  now  to  consider  his  course  of  life, 
his  public  functions,  and  his  secret  labors.  In  this,  as 
well  as  in  the  former,  I  will  study  to  consider  what 
mankind  can  bear,  rather  than  what  may  be  oftered 
in  a  fair  idea,  that  is  far  above  what  we  can  hope 
ever  to  bring  the  world  to.  As  for  a  priest's  life  and 
conversation,  so  much  was  said  in  the  former  chap- 
ter; in  which,  as  a  preparation  to  orders,  it  was  pro- 
posed what  he  ought  to  be;  that  I  may  now  be  the 
shorter  on  this  article. 

I'lie  clergy  have  one  great  advantage,  beyond  all 
the  rest  of  the  world,  in  this  respect  besides  all  others, 
that  whereas  the  particular  callings  of  otiier  men, 
prove  to  them  great  distractions,  and  lay  many  tempt- 
ations in  tlicir  way,  to  divert  them  iVom  minding  their 
high  and  holy  calling  of  being  chiistians;  it  is  quite 
otherwise  with  the  clergy;  the  more  they  follow  their 
private  callings,  they  do  the  more  certainly  advance 
24 


180  Of  the  Pastoral  Care.       NY 

their  general  one:  the  better  priests  they  are,  they  be- 
come also  the  better  christians:  every  part  of  their 
calling,  when  well  performed,  raises  good  thoughts^ 
brings  good  ideas  into  their  mind,  and  tends  both  to 
increase  their  knowledge,  and  quicken  their  sense  of 
divine  matters.  A  priest  therefore  is  more  accounta- 
ble to  God,  and  the  world,  for  his  deportment,  and 
will  be  more  severely  accounted  with,  than  any  other 
person  whatsoever.  He  is  more  watched  over  and 
observed  than  all  others:  very  good  men  will  be,  even 
to  a  censure,  jealous  of  him;  very  bad  men  will  wait 
for  his  halting,  and  insult  upon  it;  and  all  sorts  of  per- 
sons, will  be  willing  to  defend  themselves  against  the 
authority  of  his  doctrine  and  admonitions  by  this,  he 
says,  but  does  not:  and  though  our  Savior  charged  his 
disciples  and  followers,  to  hear  those  who  sat  in  Mo- 
ses's chair,  and  to  observe  and  do  whatsoever  they 
bid  them  observe,  but  not  to  do  after  their  works,  for 
they  said  and  did  not;  the  world  will  reverse  this 
quite,  and  consider  rather  how  a  clerk  lives,  than 
what  he  says.  They  see  the  one,  and  from  it  con- 
clude what  he  himself  thinks  of  the  other;  and  so 
will  believe  themselves  not  a  little  justified,  if  they  can 
say  that  they  did  no  worse  than  as  they  saw  their 
minister  do  before  them. 

Therefore  a  priest  must  not  only  abstain  from  gross 
scandals,  but  keep  at  the  furthest  distance  from  them: 
He  must  not  only  not  be  drunk,  but  he  must  not  sit 
a  tippling,  nor  go  to  taverns  or  ale-houses,  except 
some  urgent  occasion  re(|uires  it,  and  stay  no  longer 
in  them,  than  as  that  occasion  demands  it.  He  must 
not  only  abstain  from  acts  of  lewdness,  but  from  all 
indecent  behavior,  and  unbecoming  raillery.  Gaming 
and  plays,  and  every  thing  of  that  sort,  which  is  an 
approach  to  the  vanities  and  disorders  of  the  world, 


Of  the  Pastoral  Care.  187 

must  be  avoided  by  liim.  And  unless  the  straitncss  o! 
his  condition,  or  his  necessities  force  it,  he  ought  to 
shun  all  other  cares;  such  as,  not  only  the  farming  of 
grounds,  but  even  the  teaching  of  schools,  since  these 
must  of  necessity  take  iiini  off  both  from  his  labor  and 
study.  (S\xch  diversions  as  his  health,  or  the  temper  of 
his  mind,  may  render  proper  for  him,  ought  to  be  i 
manly,  decent,  and  grave;  and  such  as  may  neither  / 
possess  his  mind  or  time  too  much,  nor  give  a  bad 
character  of  him  to  his  people:  he  must  also  avoid  too 
much  familiarity  with  bad  people;  and  the  squandering 
away  his  time  in  too  much  vain  and  idle  discourse. 
His  cheerfulness  ought  to  be  frank,  but  neither  exces- 
sive nor  licentious:  his  friends  and  his  garden  ought  to 
be  his  chief  diversions,  as  his  study,  and  his  parish 
ought  to  be  his  chief  employments.  He  must  still 
carry  on  his  study,  making  hmisclf  an  absolute  mas- 
ter of  the  few  books  he  has,  till  his  circumstances 
grow  larger,  that  he  can  purchase  more.  He  can 
have  no  pretence,  if  he  were  ever  so  narrow  in  the 
world,  to  say  that  he  cannot  get,  not  only  the  Collects, 
but  the  Psalms,  and  the  New  Testament  by  heart,  or 
at  least  a  great  part  of  them.  If  there  be  any  books 
belonging  to  his  church,  such  as  Jewel's  Works,  and 
the  Book  of  Martyrs,  which  lie  tearing  in  ma?iy  places, 
these  he  may  read  over  and  over  again,  till  he  is  able 
to  furnish  himself  better,  I  mean  wiUi  a  greater  variety; 
but  let  him  furnish  himself  ever  so  well,  the  read- 
ing and  understanding  the  Scriptures,  chiefly  the  \ 
Psalms  and  the  New  Testament,  ought  to  be  still  his  1 
chief  study,  till  he  becomes  so  conversant  in  them,  that  / 
he  can  both  say  many  parts  of  them,  and  explain  theni  V 
without  book.  / 

It  is  the  only  visible  reason  of  the  Jews  adhering  so 
fjrmly  to  theiv  religion,  that  durina;  the  ten  cv  turlvf 


188  Of  the  Pastoral  Care. 

years  of  theii"  education,  their  youth  are  so  much  prac- 
tised to  the  Scriptures,  to  weigh  every  word  in  them, 
and  get  them  all  by  heart,  that  it  is  an  admiration,  to 
see  how  ready  both  men  and  women  among  them  are 
at  it;  their  rabbics  have  it  to  that  perfection,  that  they 
have  the  concordance  of  their  whole  Bible  in  their- 
memories;  which  gives  them  vast  advantages,  when 
they  are  to  argue  with  any  that  are  not  so  ready  as 
they  are  in  the  Scriptures:  our  task  is  much  shorter 
and  easier,  and  it  is  a  reproach,  especially  to  us  Prot- 
estants, who  found  our  religion  merely  on  the  Scrip- 
tuj'es,  'that  we  know  the  New  I'estament  so  little, 
which  cannot  be  excused. 

With  the  study  of  the  Scriptures,  or  rather  as  a  part 
of  it,  comes  in  the  study  of  the  fathers,  as  far  as  one 
can  go;  m  these,  their  apologies  and  epistles  are  chiefly 
to  be  read,  for  these  give  us  the  best  view  of  those 
times:  Basil's  and  Chrvsostom's  sermons  are  by  much 
the  best.  To  these  studies,  history  comes  in  as  a  noble 
and  pleasant  addition;  that  gives  a  man  great  views  of 
the  providence  of  God.  of  the  nature  of  man,  and  of 
the  conduct  of  the  world.  I'his  is  above  no  man's 
capacity;  and  though  some  histories  are  better  than 
others,  yet  any  histfvries  such  as  one  can  get,  are  to  be 
read  rather  than  none  at  all.  If  one  can  compass  it, 
he  ought  to  biggin  with  the  history  of  the  church,  and 
there  at  the  head  if  oscphus,  and  go  on  with  Eusebius, 
Socrates,  and  the  other  historians,  that  are  commonly 
bound  together;  and  then  go  to  other  later  collectors 
of  ancient  history.  The  history  of  our -own  church 
and  country  is  to  come  next;  then  the  ancient  Greek 
and  Roman  history,  and  after  that,  as  much  history, 
geography,  and  books  of  travels  as  can  be  had,  will 
give  an  easy  and  a  useful  entertainment,  and  will  fur- 
nish one  witli  great  variety  of  good  thoughts,  and  of 


Of  the  Pastm^id  Care.  i^ 

pleasant,  as  wdl  as  edifying  discourse.  As  for  all  other 
studies,  every  one  must  follow  his  inclinations,  his  ca- 
pacities, and  that  which  he  can  procure  to  himself. 
The  books  that  we  learn  at  schools  are  generally  laid 
aside,  with  this  prejudice,  that  they  were  the  labors  as 
well  as  the  sorrows  of  our  childhood  and  education^ 
but  they  are  among  the  best  of  books:  the  Greek  and 
Roman  authors  have  a  spirit  in  them,  a  force  both  of 
thought  and  expression,  that  latter  ages  have  not  been 
able  to  imitate;  Buchanan  only  excepted,  in  whom, 
more  particularly  in  his  Psalms,  there  is  a  beauty  and 
life,  an  exactness  as  well  as  a  liberty,  that  cannot  be 
imitated,  and  scarce  enough  commended.  I'he  study 
and  practice  of  physic,  especially  that  which  is  safe 
and  simple,  puts  the  clergy  in  a  capacity  of  doing  great 
acts  of  charity,  and  of  rendering  both  their  persons 
and  labors  very  acceptable  to  their  people;  it  will  pro- 
cure their  being  soon  sent  for  by  them  in  sickness,  and 
it  will  give  them  great  advantages  in  speaking  to  them 
of  their  spiritual  concerns,  when  they  arc  so  careful  of 
their  persons:  but  in  this  notliing  that  is  sordid  must 
mix. 
JThese  ought  to  be  the  chief  studies  of  the  clergj'. 
/iBut  to  give  all  these  their  full  effect  a  priest  that  is 
Tiiuch  in  his  studyf  ought  to  employ  a  great  part  of  his 
time  in  secret  and  fervent  prayer,  for  the  direction  and 
blessing  of  God  in  his  labors,  for  the  constant  assist- 
ance of  his  Holy  Spirit,  and  for  a  lively  sense  of  Divine 
matters,  that  so  he  may  feel  the  impressions  of  thejii 
grow  deep  and  strong  upon  his  thouglits.  This,  and 
this  only,  will  make  him  go  on  with  his  work  without 
wearying,  and  be  always  rejoicing  in  it:  this  will  make 
his  expressions  of  these  things  to  be  happy  and  noble, 
when  he  can  bring  them  out  of  the  good  treasure  of 


190  Of  the  Pastoral  Care. 

his  heart,  that  is  ever  full,  and  always  warm  with 
them. 

From  his  study,  I  go  next  to  his  jDublic  functions: 
He  must  bring  his  mind  to  an  inward  and  feejing  sense 
of  those  things  that  are  prayed  for  in  our  offices:  that 
will  make  him  pronounce  them  with  an  equal  measure 
of  gravity  and  affection,  and  with  a  due  slowness  and 
emphasis.  I  do  not  love  the  theatrical  way  of  the 
church  of  Rome,  in  which  it  is  a  great  study,  and  a 
long  practice,  to  learn  in  every  one  of  their  offices, 
how  they  ought  to  compose  their  looks,  gesture,  and 
voice;  yet  a  light  wandering  of  the  eyes,  and  a  hasty 
running  through  the  prayers,  are  things  highly  unbe- 
coming; they  do  very  much  lessen  the  majesty  of  our 
woi'ship,  and  give  our  enemies  advantage  to  call  it  dead 
and  formal,  when  they  see  plainly,  that  he  who  offici- 
ates is  dead  and  formal  in  it.  /  A  deep  sense  of  the 
things  prayed  for,  a  true  recollection  and  attention  of 
spirit,  and  a  holy  earnestness  of  soul,  will  give  a  com- 
posure to  the  looks,  and  a  weight  to  the  pronunciation, 
that  will  be  tempered  between  affectation  on  the  one 
hand,  and  levity  on  the  other.  As  for  preaching,  I 
refer  that  to  a  chapter  apart. 

A  minister  ought  to  instruct  his  people  frequently,  of 
the  nature  of  baptism,  that  they  may  not  go  about  it 
fnierely  as  a  ceremony,  as  it  is  too  visible  the  gTeater 
J  part  do,  but  that  they  may  consider  it  as  the  dedicate 
/  ing  their  children  to  God,  the  offering  them  to  Christ, 
/    and  the  holding  them  thereafter  as  his;  directing  their 
\    chief  care  about  them,  to  the  breeding  them  up  in  the 
\  nurture  and  admonition  of  the  Lord.     There  must  be 
caie  taken  to  give  them  all  a  right  notion  of  the  use  of 
god-fathers  and  god-mothers,  which  is  a  good  institu- 
tion, to  procure  a  doul^le  security  for  the  education  of 
children;  it  being  to  be  supposed,  tlfht  the  common 


Cffhe  Pastoral  Care.  191 

ties  of  nature  and  religion  bind  the  parents  so  strongly, 
that  if  they  are  not  mindful  of  these,  a  special  vow 
would  put  a  new  force  in  them:  and  therefore  a  col- 
lateral security  is  also  demanded,  both  to  supply  their 
defects,  if  they  are  faulty,  and  to  take  care  of  the  reli- 
gious education  of  the  infant,  in  case  the  parents  should 
happen  to  die  before  that  is  done.  CAnd  therefore  no 
god-father  or  god-mother  are  to  be  invited  to  that 
office,  but  such  with  whom  one  would  trust  the  care 
of  the  education  of  his  child;  nor  ought  any  to  do  this 
office  for  another,  but  he  that  is  willing  to  charge  him- 
self with  the  education  of  the  child  for  whom  he  an- 
swers. But  when  ambition  or  vanity,  favor  or  pres- 
ents, are  the  considerations  upon  which  those  sureties 
in  baptism  are  chosen;  great  advantage  is  hereby  given 
to  those  who  reject  infant  baptism,  and  the  ends  of  the 
church  in  this  institution  are  quite  defeated;  which  are 
both  the  making  the  security  that  is  given  for  the  chil- 
dren so  much  the  stronger,  and  the  establishing  an  en- 
dearn.ent  and  a  tenderness  between  families;  this  be- 
ing, in  its  own  nature,  no  small  tie,  how  little  soever 
it  igiijy  be  apprehended  or  understood. 
/'Great  care  must  be  taken  in  the  instruction  of  the  ( 
yovjfli:  The  bare  saying  the  catechism  by  rote  is  a  / 
small  matter;  it  is  necessary  to  make  thtiU  understand 
the  weight  of  every  word  in  it:  And  for  this  end,  every 
priest,  that  minds  his  duty,  will  find  that  no  part  of  it 
is  so  useful  to  his  people,  as  once  every  year  to  go 
thi'ough  the  whole  church  catechism,  word  by  word, 
and  make  his  people  understand  the  importance  of  ev- 
ery tittle  in  it.  This  will  be  no  hard  labor  to  himself; 
for  after  he  has  once  gathered  together  the  places  of 
scripture  that  relate  to  every  article,  and  fornicd  some 
clear  illustrations,  and  easy  similies  to  make  it  under- 
stood; his  catechetical  discourses,  during  all  the  rest  of 


192  Of  the  Pasto'fial  Care. 

his  life,  will  be  only  going  over  that  same  matter  agaiil 
and  again.  By  this  means  his  people  will  come  to 
have  all  this  by  heart;  they  will  know  what  to  say 
upon  it  at  home  to  their  children;  and  they  will  un- 
derstand all  his  sermons  the  better,  when  they  have 
once  had  a  clear  notion  of  all  those  terms  that  must  run 
through  them:  for  those  not  being  understood,  ren- 
ders them  all  unintelligible.  A  discourse  of  this  sort 
would  be  generally  of  much  greater  edification  than 
an  afternoon's  sermon:  it  should  not  be  too  long;  too 
much  must  not  be  said  at  a  time,  nor  more  than  one 
point  opened;  a  quarter  of  an  hour  is  time  sufficient; 
for  it  will  grow  tedious  and  be  too  little  remembered, 
if  it  is  half  an  hour  long  This  would  draw  an  assem- 
bly to  evening  prayers,  which  we  see  are  but  too  much 
neglected,  when  there  is  no  sort  of  discourse  or  ser- 
mon accompanying  them.  And  the  practising  this, 
during  the  six  months  of  the  year,  in  which  the  days 
are  long,  would  be  a  very  effectual  means  both  to  in- 
struct the  people,  and  to  bring  them  to  a  more  reli- 
gious observation  of  the  Lord's  day;  which  is  one  of 
the  powerfiiUest  instruments  for  the  carrying  on,  and 
advancing  of  religion  in  the  world. 
/With  catechising,  a  minister  is  to  join  the  preparing 
Hhose  whom  he  instructs  to  be  confirmed,  which  is  not 
to  be  done  merely  upon  their  being  able  to  say  over 
so  many  words  by  rote.  It  is  their  renewing  their 
baptismal  vow  in  their  own  persons,  which  the  church 
designs  by  that  office;  and  the  bearing  in  their  own 
minds,  u  sense  of  their  being  bound  immediately  by 
that  which  tiH;ir  sureties  then  undertook  for  them. 
Now  to  do  this  in  such  a  manner,  as  that  it  may  make 
impression,  and  have  a  due  effect  upon  them,  they  must 
stay  till  they  themselves  understand  what  they  do, 
and  till  they  have  some  sense  and  affection  to  it;  and 


Of  the  Pastoral  Cave.  193 

therefore  till  one  is  of  an  age  and  dispos'tion  fit  to 
receive  the  holy  saa'timent  of  the  Lord's  supper,  and 
desires  to  be  confirmed,  as  a  solemn  preparation  and 
^qualification  to  it,  he  is  not  yet  ready  for  it:  for  in 
the  common  management  of  that  holy  rite,  it  is  too 
visible,  that  of  those  multitudes  that  crowd  to  it,  the 
far  greater  part,  come  merely  as  if  they  were  to  re- 
ceive the  bishop's  blessing,  without  any  sense  of  the 
vow  made  by  them,  and  of  their  renewing  their  bap 
tismal  engagement  in  it. 

As  for  the  greatest  and  solemnest  of  all  the  institu- 
tions of  Christ,  the  commemorating  his  death,  and  the 
partaking  of  it  in  the  Lord's  supper;  this  must  be  well 
exprarnecrTo~Ihe  people,  to  preserve  them  from  the  ex- 
treme of  superstition  and  irreverence^  to  raise  in  them 
a  great  sense  of  the  goodness  of  God,  that  appeared  in 
the  death  of  Christ;  of  his  love  to  us,  of  the  sacrifice 
he  once  offered,  and  of  the  intercession  which  he  still 
continues  to  make  for  us;  A  share  in  all  which  is  there 
federally  offered  to  us,  upon  our  coming  under  en- 
gagements, to  answer  our  part  of  the  covenant,  and  to 
live  according  to  the  rules  it  sets  us.  On  tiiese  things 
he  ought  to  enlarge  himself  not  only  in  his  sermons, 
but  in  his  catechetical  exercises,  and  in  private  dis- 
courses; that  so  he  may  give  his  people  right  notions 
of  that  solemn  part  of  worship,  that  he  may  bring  them 
to  delight  in  it;  and  may  neither  fright  them  from  it 
by  raising  their  apprehensions  of  it  to  a  strictness  that 
may  terrify  too  much,  nor  encourage  them  in  the  too 
common  practice  of  the  dead  and  formal  receiving, 
at  the  great  festivals,  as  a  piece  of  decency  recommend- 
ed by  custom. 

About  the  time  of  the  sacrament,  every  minister  that 
knows  any  one  of  his  parish  guilty  of  eminent  sins, 
ought  to  go  and  admonish  him  to  change  his  coin's^ 


194  0fihe  Pastoral  Care. 

of  life,  or  not  to  profane  the  table  of  the  Lord;  and  if 
private  admonitions  have  no  effect,  then  if  his  sins  are 
public  and  scandalous,  he  ought  to  deny  him    the   sa- 
crament; and  upon  that  he  ought  to  take  the  method 
which  is  still  left  to  the  church  to  make  sinners  asham- 
ed, to  separate  them  from  holy  things,  till  they  have 
edified  the  church  as  much  by  their  repentance,  and 
the  outward  profession  of  it,  as  they  had  formerly 
scandalized  it  by  their  disorders.     This  we  must  con- 
fess, that  though  we  have  great  reason  to  lament  our 
want  of  the  godly  discipline  that  was  in  the  piimitive 
church,  yet  we  have  still  authority   for  a  great  deal 
more  than  we  put  in  practice.      Scandalous  persons 
ought,  and  might  be  more  frequently  presented  than 
they  are,  and  both  private  and  public  admonitions 
might  be  more  used  than  they  are.      There  is  a  flat- 
ness in  all  these  things  among  us.      Some  are  willing 
to  do  nothing,  because  they  cannot  do  all  that  they 
ought  to  do;  whereas  the  right  way  for  procuring   an 
enlargement  of  our  authority,  is  to  use  that  we  have 
well;  not  as  an  engine  to  gratify  our  own  or  other 
people's  passions,  not  to  vex  people,  nor  to  look  after 
fees,  more  than  the  correction  of  manners,  or  the  edi- 
fication of  the  people.     If  we  began  much  with  private 
applications,  and  brought  none  into  our  courts    till  it 
was  visible  that  all  other  ways  had  been  unsuccessful, 
and  that  no  regard  was  had  either  to  persons  or  par- 
ties, to  men's  opinions  or  interests,  we  might   again 
bring  our  courts  into  the  esteem  which  they  ought  to 
have,  but  which  they  have  almost  entirely  lost.      We 
can  never  hope  to  hi  ing  the  world  to  bear  the  yoke  of 
Chiist,  and  the  order  that  he  has  appointed  to  be  kept 
up  in  his  church,  of  noting  ihose  that  'ii:alk  disorderlij, 
of  separating  ourselves  from  t/iem,  of  having  no  fel- 
hiuship,  no,  not  so  much  as  to  eat  tcith  them;  as  long 


Of  the  Pastoral  Care.  195 

tw  we  give  them  cause  to  apprehend,  that  we  intend 
by  this  to  bring  them  irader  our  yoke,  to  subdue  them 
to  us,  and  to  rule  them  with  a  rod  of  iron:  for  the 
truth  is,  mankind  is  so  strangely  compounded,  that  it 
is  very  hard  to  restrain  ecclesiastical  tyranny  on  the 
one  hand,  without  running  to  a  lawless  licentiousness 
on  the  other;  so  strangely  does  the  world  love  ex- 
tremes, and  avoid  a  temper. 

Now  I  have  gone  through  the  public  functions  of 
a  priest,  and  in  speaking  of  the  last  of  these,  I  have 
broke  in  upon  the  third  head  of  his  duty,  his  private 
labors  in  his  parish.     He  understands  little  the  nature, 

'and  the  obligations  of  the  priestly  oftice,  who  thinks 
he  has  discharged  it,  by  performing  the  public  appoiut- 
ments;  in  which  if  he  is  defective,  the  laws  of  the 
church,  how  feeble  soever  they  may  be  as  to  other 
things,  will  have  their  course.  But  as  the  private  du- 
ties of  the  pastoral  care,  are  things   upon  which   the 

/cognizance  of  the  law  cannot  fall,  so  they  are  the 
/  most  important  and  necessary  of  all  others;  and  the 
\  more  praise-worthy,  the  freer  they  are,  and  the  less 
forced  by  the  compulsion  of  law.  As  to  the  public 
functions,  every  man  has  his  rule;  and  in  these 
all  are  almost  alike;  every  man,  especially  if  his  lungs  are 
good,  can  read  pvayers,  even  in  the  largest  congrega- 
tion; and  if  he  has  a  right  taste,  and  can  but  choose 
w  -^good  sermons,  out  of  the  many  that  are  in  print,  he 
may  likewise  serve  them  well  that  way  too.  But  the 
difference  between  one  man  and  another,  shews  itself 
more  sensibly  in  his  private  labors,  in  his  prudent  de- 
poitment,  in  his  modest  and  discreet  way  of  procuring 
respect  to  himself,  in  iiis  treating  his  parish,  either  in 
reconciling  such  differences  as  may  happen  to  be  a- 
mongthem.  or  in  admonishing  men  of  rank,  who  set 
an  ill  example  to  others,  which  ought  always  to  be 


Q 


J  96  Of  the  Pastoral  Care. 

done  in  that  Way  which  will  probably  have  the  best 
effect  upon  them;  therefore  it  must  be  done  secretly, 
and  with  expressions  of  tenderness  and  respect  for 
their  persons:  fit  times  are  to  be  chosen  for  this;  it  may 
be  often  the  best  way  to  do  it  by  letter:  for  there 
may  be  ways  fallen  upon,  of  reproving  the  worst  men^, 
in  so  soft  a  manner,  that  if  they  are  not  reclaimed,  yet 
they  shall  not  be  irritated  or  made  worse  by  it,  which 
is  but  too  often  the  effect  of  an  indiscreet  reproof  By 
this  a  minister  may  save  the  sinner's  soul;  he  is  at  least 
sure  to  save  his  own,  by  having  discharged  his  duty 
towards  his  people. 

One  of  the  chief  parts  of  the  pastoral  care  is,  the  vis- 
iting the  sick;  not  to  be  done  barely  when  one  is  sent 
for:  he  is  to  go  as  soon  as  he  hears  that  any  of  his 
flock  are  ill:  he  is  not  to  satisfy  himself  with  going  over 
the  office,  or  giving  them  the  sacrament  when  desir- 
ed: he  ought  to  inform  himself  of  their  course  of  life, 
and  of  the  temper  of  their  mind,  that  so  he  may  ap- 
ply himself  to  them  accordingly.  If  they  are  insensi- 
ble, he  ought  to  awaken  them  with  the  terrors  of  God, 
the  judgment,  and  the  wrath  to  come.  He  must  en- 
deavor to  make  them  sensible  of  their  sins;  particular- 
ly of  that  which  runs  through  most  men's  lives,  their  for- 
getting and  neglecting  God  and  his  service,  and  their 
setting  thcii"  hearts  so  inordinately  upon  the  world:  he 
must  set  them  on  to  examine  their  dealings,  and  make 
them  seriously  to  consider,  that  they  can  expect  no 
mercy  from  God,  unless  they  restore  whatsoever  they 
may  have  got  unjustly  from  any  other,  by  any  manner 
of  way,  even  though  their  title  were  confirmed  by  law: 
he  is  to  lay  any  other  sins  to  their  charge,  that  he  has 
reason  to  suspect  them  guilty  of;  and  must  press  them 
to  all  such  iicts  of  repentance  as  they  are  then  caprl- 
ble  of.    Of  they  have   been  men  of  a  bad  course  of 


Cfthe  Pastoral  Care.  197 

life,  lie  must  give  them  no  encouragement  to  hope 
much  from  this  death-bed  repentance;  yet  he  is  to  set 
them  to  implore  the  mercies  of  God  in  Christ  Jesus, 
and  to  do  all  they  can  to  obtain  his  favor.  But  un- 
less the  sickness  has  been  of  a  long  continuance,  and 
that  the  person's  repentance,  his  patience,  his  piety  has 
been  very  extraordinary,  during  the  course  of  it,  he 
must  be  sure  to  give  him  no  positive  ground  of  hope; 
but  leave  him  to  the  mercies  of  God.  (For  there  cannot 
be  any  greater  treachery  to  souls,  that  is  more  fatal 
and  more  pernicious,  than  the  giving  quick  and  easy 
hopes,  upon  so  short,  so  forced,  and  so  imperfect  a  re- 
pentance. It  not  only  makes  those  persons  perish  se- 
curely themselves,  but  it  leads  all  about  them  to  de- 
struction, when  they  see  one,  of  whose  bad  life  and 
late  repentance  they  have  been  the  witnesses,  put  so 
soon  in  hopes,  nay,  by  some  unfaithful  guides,  made 
sure  of  salvation:  this  must  make  them  go  on  very  se- 
cure in  their  sins,  when  they  sec  how  small  a  measure 
of  repentance  sets  all  right  at  last.  All  the  order  and 
justice  of  a  nation  would  be  presently  dissolved,  should 
the  liowlings  of  criminals,  and  their  promises  of 
amendment  work  on  juries,  judges,  or  princes:  so  the 
hopes  that  are  given  to  death- bed  penitents,  must  be  a 
most  effectual  means  to  root  out  the  sense  of  reli- 
gion of  the  minds  of  all  that  see  it.  And  therefore 
though  no  dying  man  is  to  be  driven  to  despair^  and 
left  to  die  obstinate  in  his  sins;  yet  if  we  love  tlie  souls 
of  our  people,  if  we  set  a  due  value  on  the  blood  of 
Christ,  and  if  we  are  touched  \\  iih  any  sense  of  the  "* 
honor  or  interests  of  religion,  we  must  not  say  any  J 
thing  that  may  encourage  others,  wlio  arc  but  too  apt  j 
of  themselves  to  put  all  off  to  the  last  hour.  We  can' 
give  them  no  hopes  from  the  nature  of  the  gospel  cov- 
nant;  yet  after  all,  the  best  thing  a  dyii^.g  man  can  do, 


198  Of  the  Pastoral  Care. 

is  to  repent;  if  he  recovers,  that  may  be  the  seed  and 
beginning  of  a  new  life  and  a  new  nature  in  him. 
IVJor  do  we  know  the  measure  of  the  riches  of  God's 
giace  and  mercy;  how  far  he  may  think  fit  to  exert  it 
Ijeyond  the  conditions  and  promises  of  the  new  cove- 
nant, at  least  to  the  lessening  of  such  a  person's  misery 
in  another  state.  We  are  sure  he  is  not  within  the  new 
covenant;  and  since  he  has  not  repented,  according  to 
the  tenor  of  it,  we  dare  not,  unless  we  betray  our 
commission,  give  any  hopes  beyond  it.  But  one  of 
the  chief  cares  of  a  minister  about  the  sick,  ought  to  be 
to  exact  of  them  solemn  vows  and  promises,  of  a  reno- 
vation of  life,  in  case  God  shall  raise  them  up  again; 
and  these  ouglitto  be  demanded,  not  only  in  general 
words,  but  if  they  have  been  guilty  of  any  scandalous 
disorders,  or  any  other  ill  practices,  there  ought  to  be 
special  promises  made  with  relation  to  those.  And  upon 
the  recovery  of  such  persons,  their  ministers  ought  to  put 
them  in  mind  of  their  engagements,  and  use  all  the 
due  freedom  of  admonitions  and  reproof,  upon  their 
breaking  loose  from  them.  In  such  a  case  they  ought 
to  leave  a  terrible  denunciation  of  the  judgmer/»3  of 
God  upon  them,  and  so,  at  least,  they  acquit  them- 
selves. 

There  is  another  sort  of  sick  persons,  who  abound 
more  in  towns  tiian  in  the  country;  those  are  the 
^troubled  in  mind:  of  these  there  are  two  sorts,  some 
"have  committed  enormous  sins,  which  kindle  a  storm 
in  their  consciences;  and  that  ought  to  be  cherished 
till  they  have  completed  a  repentance  proportioned  to 
t\\r.  nature  and  degree  of  their  sin.  If  wrong  has  been 
d>)ne  to  anothei',  reparation  and  restitution  must  be 
made  to  the  utmost  of  the  party's  power.  If  blood 
has  l)een  shed,  a  long  course  of  fasting  and  prayer;  a 
U>t:il  abstinence  from  wine,  if  drunkenness  gave  the 


Of  the  Pastoral  Care.  IQU- , 

rise  to  it;  a  making  up  the  loss  to  the  family,  on  which 
it  has  fallen,  must  be  enjoined.     But  alas!  the  greater 
part  of  those  that  think  they  are  troubled  in  mind,  are 
melancholy  hypochondriacal  people,\vho,  what  through 
some  false  opinions  in  religion,  what  through  a  foulness 
of  blood,  occasioned  by  their  unactive  course  of  life,  in 
which  their  minds  work  too  much,  because  their  bodies 
are  too  little  employed,  fall  under  dark  and  cloudy 
apprehensions;  of  which  they  can  give  no  clear  nor 
good  account.     This,  in  the  greatest  part,  is  to  be  re- 
moved by  strong  and  chalybeate  medicines;  yet  such 
persons  are  to  be  much  pitied,  and  a  little  humored  in 
their  distemper.     They  must  be  diverted  from  think- 
ing too  much,  being  too  much  alone,  or  dwelling  too 
long  on  thoughts  that  are  too  hard  for  them  to  master, 
The  opinion  that  has  had  the  chief  influence  in  rais- 
ing these  distempers,  has  been  that  of  graying  by  the 
Spirit;   when  a  flame  of   thought,  a  melting  in  the 
brain,  and  the  abounding  in  tender  expressions,  have 
been  thought  the  effects  of  the  Spirit;  moving  all  those 
symptoms  of  a  warm  temper.     Now  in  all  people,  es- 
pecially in  persons  of  a  melancholy  disposition,  that 
are  much  alone,  there  W'ill  be   a  great  diversity,  with 
relation  to  this,  at  different  times:    sometimes  these 
heats  will  rise  and  flow  copiously,  and  at  other  times 
there  will  be  a  damp  upon  the  biain,  and  a  dead  dry- 
ness in  the  spirits.     This  to  men  that  are  prepossessed 
with  the  opinion,  now  set  forth,  will  appear  as  if  God 
did  sometimes  shine  out,  and  at  other  times  hide  his 
face;  and  since  this  last  will  be  the  most  frequent  in 
nien  of  that  temper,  as  they  will  be  apt  to  be  lifted  up, 
when  they  think  they  have  a  fulness  of  the  Spirit  in 
them,  so  they  will  be  as  much  cast  down  when  that 
is  withdrawn;  they  will  conclude  from  it,  that  God  is 
angry  with  them,  ^.nd  so  reckon  that  they  must  be  in 


200  Of  the  Pastoral  Care. 

a  very  dangerous  condition:  upon  this,  a  vast  variety 
of  troublesome  scruples  will  arise,  out  of  every  thing 
that  they  either  do  or  have  done.  If  then  a  minister 
has  occasion  to  treat  any  in  this  condition,  he  must 
make  them  apprehend  that  the  heat  or  coldness  of 
their  brain,  is  the  effect  of  temper,  and  flows  from  the 
different  state  of  the  animal  spirits,  which  have  their 
diseases,  their  hot  and  their  cold  fits,  as  well  as  the 
blood  has;  and  therefore  no  measure  can  be  taken 
from  these,  either  to  judge  for  or  against  themselves. 
They  are  to  consider  what  are  their  principles  and  res- 
olutions, and  what  is  the  settled  course  of  their  life; 
upon  these  they  are  to  form  sure  judgments,  and  not 
upon  any  thing  that  is  so  fluctuating  and  inconstant 
as  fits  or  humors. 

^  Another  part  of  a  priest's  duty  is,  with  relation  to 
them  that  are  without,  I  mean,  that  are  not  of  our 
body,  which  are  of  the  side  of  the  church  of  Rome, 
or  among  the  Dissenters.  Other  churches  and  bodies 
are  noted  for  their  zeal  in  making  proselytes,  for  their 
restless  endeavors,  as  well  as  their  unlawful  methods  in 
it;  they  reckoning,  perhaps,  that  all  will  be  sanctified 
by  the  increasing  their  party;  which  is  the  true  name 
of  making  converts,  except  they  become  at  the  same 
time  good  men,  as  well  as  votaries  to  a  side  or  cause. 
We  are  certainly  very  remiss  in  this  of  both  hands, 
little  pains  is  taken  to  gain  either  upon  Papist  or  Non- 
conformist; the  law  has  been  so  much  tiusted  to,  that 
that  method  only  was  thought  sure;  it  was  much  val- 
ued, and  others  at  the  same  time  as  much  neglected; 
and  whereas  at  first,  without  force  or  violence,  in  forty 
years  time,  Popery  from  beipg  the  prevailing  religion, 
was  reduced  to  a  handful,  we  have  now  in  above 
twice  that  number  of  years  made  very  little  progress. 
The  favor  shewed  themTrom  our  court,  made  us  scem^ 


Of  the  Pastoral  Care,  201 

CiS  it  were,  unwilling  to  disturb  them  in  their  religion; 
so  that  we  grew  at  last  to  be  kind  to  them,  to    look 
on    them    as    harmless  and    inolVensivc   neighbors, 
and   evtn   to  cherish  and   comfort   them:  we  were 
very  near  the  being  convinced  of  our  mistake,  by  a 
terrible  and  dear-bought  experience.     Now  they  are 
again  under  hatches;  certainly  it  becomes  us  both  in 
charity  to  them,  and  in  regard  to  our  own  safety,  to 
study  to  gain  them  by  the  force  of  reason  and  persua- 
sion; by  shewing  all  kindness  to  them,  and  thereby 
disposing  them  to  hearken  to  the  reasons  that  we  may 
lay  before  them.     We  ought  not  to  give  over  this  as 
desperate,  upon  a  few  unsuccessful  attempts;  but  must 
follow  them  in  the  meekness  of  Christ,  that  so  we 
may  at  last  prove  happy  instruments,  in  delivering 
them   from  the  blindness  and  captivity  they  are  kept 
under,  and  the  idolatry  and  superstition  they  live  in:  we 
ought  to  visit  them  often  in  a  spirit  of  love  and  charity, 
and  to  offer  them  conferences;  and  upon  such  endeavors, 
we  have   reason    to  expect  a  blessing,  at  least  this,  of 
having  done  our  duty,  and  so  delivering  our  own  souls. 
Nor   are  we   to  think,  that  the  toleration,  under 
which  the  law  has  settled  the  Dissenters,  does  either 
absolve  them  from  the  obligations  that  they  lay  under 
before,  by  the  la\ys  of  God  and  the  gospel,  to  maintain 
the  unity  of  the  church,  and  not  to  rend  it  by  unjust 
or  causeless  schisms;  or  us  from  using  our  endeavors 
to  bring  them  to  it,  by  the  methods  of  persuasion  and 
kindi^ess:    nay,  perhaps,  their  beip.g  now  in  ciicum- 
stances,  that  they  can   no   more  be  forced  in  these 
things,  may  put  some  of  them  in  a  greater  towardness 
to   hear  reason;  a   free  nation  naturally  hating  con- 
straint: and  certainly  the  less  wc  seem  to  grudge  or 
envy  tliem  their  liberty,  wc  will  he  thereby  tlie  nearer 
gaining  on  the  more  generous  and  bv^tter  part  of  them, 
21) 


^02  Of  the  Pastoral  Care. 

and  the  rest  would  soon  lose  heart,  and  look  out  of 
countenance,  if  these  ahouid  hearken  to  us.  It  was  the 
opinion  many  had  of  their  strictness,  and  of  the  loose- 
ness that  was  among  us,  that  gained  them  tlieir  credit, 
and  made  such  numbers  fall  off  from  us.  They  have 
in  a  gj'cat  measure  lost  the  good  character  that  once 
they  had;  if  to  that  we  should  likewise  lose  our  bad 
one;  if  we  were  stricter  in  our  lives,  more  serious  and 
constant  in  our  labors;  and  studied  more  effectually  to 
reform  those  of  our  communion,  than  to  rail  at  theirs; 
if  we  took  occasion  to  let  them  see  that  we  love  them, 
that  we  wish  them  no  harm,  but  good;  then  we  might 
hope,  by  the  blessing  of  God,  to  lay  the  obligations  to 
love  and  peace,  to  unity  and  concord  before  them, 
witli  such  advantages,  that  some  of  them  might  open 
their  eyes,  and  see  at  last  upon  how  slight  grounds 
they  have  now  so  long  kept  up  such  a  wra^igling,  and 
made  such  a  rent  in  the  church,  that  both  the  power 
of  religion  in  general,  and  the  strength  of  the  Protes- 
tant religion,  have  suffered  extremely  by  them. 

Thus  far  I  have  carried  a  clerk  through  his  parish, 
and  all  the  several  bianches  of  his  duty  to  his  people. 
But  that  all  this  may  be  well  gone  about,  and  indeed 
us  the  foundation  upon  which  ail  the  other  parts  of  the 
Pastoral  Care  may  be  well  managed,  he  ought  fre- 
quently to  visit  his  whole  parish  from  house  to  house; 
that  so  he  may  know  them,  and  be  known  of  them. 
This  I  know  will  seem  a  vast  labor,  especially  in  towns 
where  parishes  are  large;  but  that  is  no  excuse  for 
those  in  tiie  counliy,  where  they  are  generally  small; 
and  if  they  are  larger,  the  ooinjj;  tliis  round  will  be  the 
longei-  a  doing;  ^-et  an  hour  a  day,  twice  or  thrice  a 
week,  is  no  hard  duty;  and  this  in  the  compass,  of  a 
year,  will  go  a  great  way,  even  in  a  large  parish.  In 
ihcs:;  visits,  much  time  is  not  to  be  spent;  a  short  word 
for  stirring  them  up  to  mind  their  souls,  to  make  con- 


Of  the  Pastoral  Care. 

science  of  their  ways,  and  to  pray  earnestly  to  God, 
may  begin  it,  and  almost  end  it.  Alter  one  has  asked 
in  what  union  and  peace  the  neighborhood  lives,  and 
inquired  into  theii'  necessities,  if  they  seem  very  poor, 
that  so  those  to  whom  that  care  belongs  may  be  put  in 
mind,  to  see  how  they  may  berelievcd.  In  this  course 
of  visiting,  a  minister  will  soon  fmd  out,  if  there  are 
any  truly  good  persons  in  his  parish,  afier  w  horn  he 
must  look  with  a  more  particular  regard.  Since  these 
are  the  excellent  ones  in  uhom  all  liis  delight  ought  to 
he.  For  let  their  rank  be  ever  so  mean,  if  they  are  sin- 
cerely religious,  and  not  hypocritical  pretenders  to  it, 
who  arc  vainly  puffed  up  with  some  degrees  of  knowl- 
edge, and  other  outward  appearances,  he  ought  to  con- 
sider them  as  the  most  valuable  in  the  sight  of  God; 
and  indeed,  as  the  chief  part  of  his  care;  for  a  living 
dog  is  better  than  a  dead  lion.  I  know  this  way  of 
parochial  visitation,  is  so  worn  out,  that,  perhaps,  nei- 
ther priest  nor  people  will  be  very  desirous  to  see  it 
taken  up.  It  will  put  the  one  to  labor  and  trouble, 
and  bring  the  other  under  a  closei-  inspection,  which 
bad  men  will  no  ways  dcsh^e,  nor  perhaps  endure. 
But  if  this  were  put  on  the  clergy  by  their  bishops,  and 
if  they  explained  in  a  sermon  before  they  began  it, 
the  reasons  and  ends  of  doing  it;  that  would  remove 
the  prejudices  which  might  arise  against  it,  I  confess 
this  is  an  increase  of  labor,  but  that  will  seem  no  hard 
matter  to  such  as  have  a  right  sense  of  their  ordination 
vows,  of  the  value  of  souls,  and  of  the  dignity  of  their 
function.  If  men  had  the  spirit  of  their  calling  in  them, 
and  a  due  measure  of  flame  and  heat  in  canying  it  on; 
labor  in  it  would  be  rather  a  pleasure  than  a  tiouble. 
In  all  other  professions,  those  who  follow  them,  labor 
in  them  all  the  year  long,  and  are  hard  at  their  busi* 
ness  every  day  in  the  week.     ^\\l  men  that  are  \yQ]\ 


204  Of  the  Pastoral  Care. 

suited  in   a  profession,    that  is  agreeable    to    their 
A  genius  and  inclination,  are  really  the  easier  and  the 
/     better  pleased  the  more  they  are  employed  in  it.      In- 
\    deed  there  is  no  trade  nor  course  of  life,  except  ours, 
'  that  does  not  take  up  the  whole  man:  and  shall  ours 
only,  that  is  the  noblest  of  all  others,  and  that  has  a 
certain  subsistence  fixed  upon  it,  and  does  not  live  by 
contingencies,  and  upon  hopes,  as  all  others  do,  make 
the  laboring  in  our  business  an  objection  against  any 
part  of  our  duty?    Certainly  nothing  can  so  much  dis- 
pose the  nation  to  think  on  the  relieving  the  necesi>»^ies 
of  the  many  small  livings,  as  the  seeing  the  clergy  set- 
ting about  their  business  to  purpose;  this  would,  by  the 
blessing  of  God,  be  a  most  effectual  means  of  stopping 
the  progress  of  atheism,  and  of  the  contempt  that  the 
clergy  lies  under;  it  would  go  a  great  way  towards  the 
healing  our  schism,  and  would  be  the  chief  step  that 
could  possibly  be  made  towards  the  procuring  to  us 
^ich  laws  as  are  yet  wanting  to  the  completing  our 
reformation,  and   the   mending   the  condition   of  so 
many  of  our  poor  brethren,  who  are  languishing  in 
want,  and  under  great  straits. 
"**-      There  remains  only  somewhat  to  be  added  con- 
cerning the  behavior  of  the  clergy  towards  one  anoth- 
er.    Those  of  a  higher  form  in  learning,  dignity,  and 
wealth,  ought  not  to  de^-pise  poor  vicars  and  curates; 
but  on-  the  contrary,  the  poorer  they  are,  they  ought 
to  pity  and  encourage  tliem  the  more,  since  they  are  all 
of  the  same  order,  only  the  one  are  more  happily  plac- 
ed than  the    others:  they  ought  therefore  to  cherish 
those  that  arc  in  worse  circumstances,  and  encourage 
them,  to  come  often  to  them;  they  ought  to  lend  them 
books,  and  to  give  them  other  assistances  in  order  to 
their  progress  in  learning.     It  is  a  bad  thing  to  see  a 
bishop  behave  himself  superciliously  tov.ards  any  of 


Of  the  Pastoral  Care.  205 

liis  clergy,  but  it  is  intolerable  in  those  of  the  same 
degree.  The  clergy  ought  to  contrive  ways  to  meet 
often  together,  to  enter  into  a  brotheily  correspon- 
dence, and  into  the  concerns  one  of  another,  both  in 
order  to  their  pt'ogressin  knowledge,  and  for  consult- 
ing together  in  all  their  affairs.  This  would  be  a 
means  to  cement  them  into  one  body;  hereby  they 
might  understand  what  were  amiss  in  the  conduct  of 
any  in  their  division,  and  try  to  correct  it  either  by 
private  advices  and  endeavors,  or  by  laying  it  before. 
the  bishop,  by  whose  private  labors,  if  his  clergy  would 
be  assisting  to  him,  and  give  him  free  and  full  inform- 
ations of  things,  many  disorders  might  be  cured,  with- 
out rising  to  a  publjc  scandal,  or  forcing  him  to  ex- 
treme censures,  (it  is  a  false  pity  in  any  of  the  clergy, 
who  see  their  brethren  running  into  ill  courses,  to  look 
on  and  say  nothing:  it  is  a  cruelty  to  the  church  and 
may  prove  a  cruelty  to  the  person  of  whom  they  are 
so  unseasonably  tender:  for  things  may  be  more  easi- 
ly corrected  at  first,  before  they  have  grown  to  be 
public,  or  are  hardened  by  habit  and  custom.  Upon 
these  accounts  it  is  of  great  advantage,  and  may  be 
matter  of  great  edification  to  the  clergy,  to  enter  into  a 
strict  union  together,  to  meet  often;  and  to  be  helpful 
to  one  another:  but  if  this  should  be  made  practicable, 
they  must  be  extremely  strict  in  those  meetings,  to  ob- 
serve so  exact  a  sobriety,  that  there  might  be  no  color 
given  to  censure  them,  as  if  these  were  merry  meet- 
ings, in  which  they  allowed  themselves  great  liberties: 
it  were  good,  if  they  could  be  brought  to  meet  to  fast 
and  pray:  but  if  that  is  a  strain  too  high  for  the  pre- 
sent age,  at  least  they  must  keep  so  far  within  bounds, 
that  there  may  be  no  room  f*)r  calumny.  Vor  a  dis- 
order upon  any  such  occasion,  would  give  a  wound 
of    an  extraordinarv   natui'c  to    the    rciuitntion     of 


206  Ofihe  Pastoral   Care. 

the  whole  clergy,  when  every  one  would  bear  a 
share  of  the  blame,  which  perhaps  belonged  but 
to  a  few.  Four  or  live  such  meethigs  in  a  summer, 
would  neither  be  a  great  charge,  nor  give  much  trou- 
ble: but  the  advantages  that  might  arise  out  of  them, 
would  be  very  sensible. 

I  have  but  one  other  advice  to  add,  but  it  is  of  a 
thing  of  great  consequence,  though  generally  managed 
in  so  loose  and  so  indiffen^nt  a  manner,  that  I  have 
some  reason  in  charity  to  believe,  that  the  clergy  make 
very  little  reflection  on  what  they  do  in  it:  and  that  is, 
in  the  testimonials  that  they  sign  in  favor  of  those  that 
come  to  be  ordained.  Many  have  confessed  to  my- 
self, that  they  had  signed  these  upon  generaV  reports 
and  importunity;  though  the  testimonial  bears  person- 
al knowledge.  These  are  instead  of  the  suffiages  of 
the  clergy,  which  in  the  primitive  church  were  given 
before  any  were  ordained.  A  bishop  must  depend 
upon  them;  for  he  has  no  other  way  to  be  certainly 
informed:  and  therefore  as  it  is  a  lie,  passed  with  the 
solemnity  of  hand  and  seal,  to  affirm  any  thing  that  is 
beyond  one  s  own  knowledge,  so  it  is  a  lie  made  to 
God  and  the  church;  since  the  design  of  it  is  to  pro- 
cure orders.  So  that  if  a  bishop,  trusting  to  that,  and 
being  satisfied  of  the  knowledge  of  one  that  brings  it, 
ordains  an  unfit  and  unworthy  man,  they  that  signed 
it  are  deeply  and  chiefly  involved  in  the  guilt  of  his 
laying  hands  suddenly  upon  him:  therefore  every  priest 
ought  to  charge  his  conscience  in  a  deep  particular 
manner,  that  so  he  may  never  testify  for  any  one,  un- 
less he  knows  his  life  to  be  so  regular,  and  believes  his 
temper  to  be  so  good,  that  he  does  really  judge  him 
a  ptn'son  fit  to  be  put  in  holy  orders.  These  arc  aD 
the  rules  that  do  occur  to  me  at  present. 


Of  the  Pastoral  Care.  207 

In  performing  these  several  branches  of  the  duty  of 
a  pastor,  the  trouble  will  not  be  great,  if  he  is  truly  a 
good  man,  and  delights  iii  tiie  service  of  God,  and  in 
doing  acts  of  charity:  tlie  pleasure  will  be  unspeaka- 
ble; first,  that  of  the  conscience  in  this  testimony  that 
it  givcST'and  the  quiet  and  joy  which  arises  from  the 
sense  of  one's  having  done  his  duty:  and  then  it  can 
scarce  be  supposed  but,  by  all  this,  some  will  be 
wrought  on;  some  sinners  will  be  reclaimed;  bad  men 
will  grow  good,  and  good  men  will  grow  better.  And  if 
a  generous  man  feels,  to  a  great  degree,  the  pleasure  of 
having  delivered  one  from  miseiy,  and  of  making  him 
easy  and  happy;  how  sovereign  a  joy  must  it  be  to  a 
man  that  believes  there  is  another  life,  to  see  that  he 
has  been  an  instrument  to  rescue  some  from  endless 
misery,  and  to  further  others  in  the  u'ay  to  everlasting 
happiness?  And  the  more  instances  he  sees  of  this, 
the  more  do  his  joys  grow  upon  him.  ^This  makes 
life  happy,  and  death  joyful  to  such  a  priest,  for  he  is 
not  terrified  with  those  words,  give  an  account  of  thy 
stewardship,  for  thou  maijcst  be  no  longer  stcjcard: 
he  knows  his  reward  shall  be  full,  pressed  down,  and 
running  over.  He  is  but  too  happy  in  those  spiritual 
children^  whom  he  has  begot  in  Christ;  he  looks  after 
those  as  the  chief  part  of  his  care,  and  as  the  principal 
of  his  flock,  and  is  so  far  from  aspiring,  that  it  is  not 
without  some  uneasiness  that  he  leaves  them,  if  he  is 
commanded  to  arise  to  some  higher  post  in  the 
churcli. 

The  troubles  of  this  life,  the  censures  of  bad  men, 
and  even  the  prospect  of  a  persecution,  are  no  dread- 
ful things  to  him  that  has  this  seal  of  his  ministry;  and 
this  comfort  within  him,  that  he  has  not  labored  in^ 
vain,  nor  run  and  fought  as  one  that  beats  the  air; 
he  sees  the  travail  of  his  soul,  and  is  sat:.-iicd  ^^  hen  he 


2US  Of  the  Pastoral  Care. 

finds  that  God's  work  prospers  in  his  hands.  Thiis 
comforts  him  in  his  sad  reflections  on  his  own  past 
sins,  that  he  lias  been  an  instrument  of  advancing 
God's  honor,  of  saving  souls,  and  of  propagating  his 
gospel:  since  to  have  saved  one  soul,  is  worth  a  man's 
coming  into  the  world,  and  richly  worth  the  labors  of 
his  whole  life.  Here  is  a  subject  that  might  be  easily 
prosecuted  by  many  warm  and  lively  figures:  but  1 
now  go  on  to  the  last  article  relating  to  this  matter. 

CHAPTER  Vni. 

I. 

CONCERNING     PREACHING. 

THE  world  naturally  runs  to  extremes  in  every  thing. 
If  one  sect  or  body  of  men  magnify  preaching  too 
much,  another  carries  that  to  another  extreme  of  de- 
crying it  as  much.  It  is  certainly  a  noble  and  a  profit- 
able exercis^  if  rightly  gone  about,  of  great  use  both 
to  priest  and  people,  by  obliging  the  one  to  much  study 
and  labor,  and  by  setting  before  the  other  full  and  co- 
pious discoveries  of  divine  matters,  opening  them  clear- 
ly, and  pressing  them  weightily  upon  them.  It  has 
also  now  gained  so  much  esteem  in  the  world,  that  a 
clergyman  cannot  maintain  his  credit,  nor  bring  his 
people  to  a  constant  attendance  on  the  worship  of 
God,  unless  he  is  happy  in  these  performances. 

I  will  not  run  out  into  the  history  of  preaching,  to 
shew  how  late  it  was  before  it  was  brought  into  the 
church,  and  by  what  steps  it  greiv  up  to  the  pitch  it  is 
now  at:  how  long  it  was  before  the  Roman  church 
used  it,  and  in  how  many  different  shapes  it  has  ap- 
peared. Some  of  the  liist  patterns  we  have,  are  the 
bi;st:  for,  as  Tuliy  bogan  the  Roman  eloquence,  and 
like'.vise  ended  it,  no  man   being  ablo   to   hold   uj)  to 


Of  the  Pastoral  Care.  209 

the  pitch  to  which  he  raised  it;  so  St.  Basil  and  St. 
Chr>sostom  brought  j  reaching  from  the  dry  pursuing 
of  allegories  that  had  vitiated  Origen,  and  from  the  ex- 
cessive afrcctatioii  of  figure^  and  rhetoric  that  appears 
in  Nizianzen,  to  a  due  simplicity;  a  native  force  and 
beauty;  having  joined  to  the  plainness  of  a  clear  but 
noble  style,  the  strength  of  reason,  and  the  softness  of 
persuasion.     Some  were  disgusted  at   this  plainness, 
and  they  brought  in  a  great  deal  of  art  into  the  com- 
position of  sermons:  mystical  applications  of  Scripture 
grew  to  be  better  liked  than  clear  texts;  an  accumula- 
tion of  figures,  a  cadence  in  the  periods,  a  playing  up- 
on the  sounds  of  words,  a  loftiness  of  epithets,  and 
often  an  obscurity  of  expression,  were  according  to  the 
different  tastes  of  the  sc'veral  ages  run  into.    Prca'^hing 
has  past  through  many  different  forms  among  us  since 
the  reformation.     But  without  flattering  the  present 
age,  or  any  persons  now  alive,  too  much,  it  must  be 
confessed,  that  it  is  brought  of  late  to  a  much  greater 
perfection  than  it  was  ever  before  at  among  us.     It  is 
certainly  brouglit  nearer  the  pattern  that  St.  Chiysos- 
tom  has  set,  or  perhaps  carried  beyond  it.     Our  lan- 
guage is  much  refined  and  we  have  returned  to  thai 
plain  notions  of  simple  and  genuine  rhetoric.         ^^ 
We  have  so  vast  a  number  of  excellent  performances 
in  prii.t,  that  if  a  man  has  but  a  right  understanding 
of  religion,  and  a  true  relish  of  good  sense,  he  may 
easily  furnish  himself  this  way.    The  impertinent  way 
of  dividing  texts  is  laid  aside,  the  needless  setting  out 
of  the  originals,  and  the  vulgar  version,  is  worn  out. 
The  trifling  shews  of  learning  in  many  ({notations  of 
passages,  that  very  fewij^uld  understand,  do  no  more 
flat    the    auditory.     (Pert    wit    and    luscious     elo- 
quence have  lost  their  relish.     So  that  sermons  are 
reduced  to  the  plain  opening  the  meaning  of  the  texL/ 
27  -"^ 


210  Of  the  Pastoral  Care. 

in  a  few  short  illustrations  of  its  coherence  with  what 
goes  before  and  after,  and  of  the  parts  of  which  it  ig 
composed;  to  that  is  joined  the  clear  stating  of  such 
propositions  as  arise  out  of  it.  in  their  nature,  truth, 
and  reasonableness;  by  which  the  hearers  may  form 
clear  notions  of  the  several  parts  of  religion,  such  as 
are  best  suited  to  their  capacities  and  apprehensions: 
to  all  which  applications  are  added,  tending  to  the  re- 
proving, directing,  encouraging,  or  comforting  the 
hearers,  according  to  the  several  occasions  tliat  are 
offered. 

I'his  is  indeed  all  that  can  truly  be  intended  in 
^  preaching,  to  make  some  portions  of  Scripture  to  be 
rightly  understood;  to  make  those  truths  contained  in 
'fliem  to  be  more  fully  apprehended;  and  then  to  lay 
the  matter  home  to  the  consciences  of  the  hearers,  so 
directing  all  to  some  good  and  practical  end.  In  the 
choice  of  the  text,  care  is  to  be  taken  not  to  choose 
texts  that  seem  to  have  humor  in  them;  or  that  must 
be  long  wrought  upon,  before  they  are  understood. 
The  plainer  a  text  is  in  itself,  the  sooner  it  is  cleared? 
jind  the  fuller  it  is  of  matter  of  instruction;  and  there- 
fore such  ought  to  be  chosen  to  common  auditories. 
■Many  will  reixiember  the  text,  that  remember  nothing 
else;  therefore  such  a  choice  should  be  made,  as  may 
at  least  put  a  weighty  and  speaking  sentence  of  the 
Scriptures  upon  the  memories  of  the  people.  '  A  ser- 
mon should  be  made  for  a  text,  and  not  a  text  found 
out  for  a  sermon;  for  to  give  our  discourses  weight,  it 
should  appear  that  we  are  led  to  them  by  our  texts: 
such  sermons  will  probably  have  much  more  eflTicacy 
than  a  genei'al  discourse,  before  which  a  text  seems 
only  to  be  read  as  a  decent  introduction,  but  to  which 
no  regard  is  had  in  the  progress  of  it.  Great  care 
should  be  also  had,  both  in  opening  the  text,  and  of 


Of  the  Pasimml  Care.  211 

that  which  arises  from  it,  to  illustrate  them  by  con- 
current passages  of  Scripture:  a  little  of  this  ought  to 
be  in  every  sermon,  and  but  a  little;  for  the  people  arc 
not  to  be  overcharged  with  too  much  of  it  at  a  time; 
and  this  ought  to  be  done  with  judgment,  and  not 
made  a  bare  concordance  exercise,  of  citing  Scriptuies, 
that  have  the  same  words,  thoui^h  not  to  the  same 
purpose,  and  in  the  same  sense.  CA.text  being  opened, 
then  the  point  upon  which  the  sermon  is  to  run  is  to 
be  opened;  and  it  will  be  the  better  heard  and  under- 
stood, if  there  is  but  one  point  in  a  sermon;  so  that 
one  head,  and  only  one  is  well  stated,  and  fully  set  out. 
In  this,  great  regard  is  to  be  had  to  the  nature  of  the 
auditory,  that  so  the  point  explained  may  be  in  some 
measure  proportioned  to  them.  Too  close  a  thread  of 
reason,  too  great  an  abstraction  of  thought,  too  sublime 
and  too  metaphysical  a  strain,  are  suitable  to  \e\y  few 
auditories,  if  to  any  at  all. 

(^hings  must  be  put  in  a  clear  light,  and  brought  out 
in  as  short  periods,  and  m  as  plain  words  as  may  be. 
The  reasons  of  them  must  be  made  as  sensible  to  the 
people  as  is  possible:  as  in  virtues  and  vices,  their  ten- 
dencies and  effects,  their  being  suitable  or  unsuitable 
to  our  powers,  to  both  souls  and  bodies,  to  the  interests 
of  this  life  as  well  as  the  next;  and  the  good  or  evil  ^ 
that  they  do  to  human  societies,  families,  and  neigh-  y' 
borhoods,  ought  to  be  fully  and  frequently  opened. 
In  setting  these  forth,  such  a  measure  is  to  be  bcpt^ 
that  the  hearers  may  perceive  that  things  arc  not 
strained  in  the  way  of  a  declamation,  into  forced 
characters;  but  that  they  are  set  out  as  truly  they  arc, 
without  making  them  seem  better  by  imaginary  per- 
fections, or  worse  by  an  undue  aggravation.  For  the 
carrying  those  matters  beyond  the  plain  observation 

of  mankind,  makes  that  the  whole  is  looked  on  as  a 


212  Of  the  Pastoral  Care. 

piece  of  rhetoric;  the  preacher  seeming  to  intend  ratlicr 
to  shew  liis  skill,  in  raising  his  subject  too  high,  or 
running  it  down  too  low,  than  to  lay  before  them  the 
native  ccnseqiiences  of  things;  and  that  which  upon 
reHcction  they  may  be  all  able  to  perceive  is  really 
true.  Virtue  is  so  good  in  itself,  that  it  needs  no  false 
paint  to  make  it  look  better;  and  vice  is  so  bad.  that 
it  can  never  look  so  ugly,  as  when  shewed  in  its  own 
natural  colors.  So  that  an  undue  sublime  in  such  de- 
scriptions does  hurt,  and  can  do  no  good, 
(when  tile  explanatory  part  of  the  sermon  is  over, 
the  application  comes  next:  and  here  great  judgment 
must  be  used,  to  make  it  fall  the  heaviest,  and  lie  the 
longest,  upon  euch  particulars  as  may  be  within  the 
compass  of  the  auditory.  Directions  concerning  a  high, 
devotion,  to  a  stupid  ignorant  company;  or  of  gener- 
osity and  bounty,  to  very  poor  people;  against  pride 
and  ambition,  to  such  as  are  dull  and  low  minded, 
are  ill  suited,  and  so  must  have  little  effect  upon  them: 
tiierefore  care  must  be  taken  that(^the  application  be 
useful  and  proper;  that  it  make  the  fevers  apprehend 
some  of  their  sins  and  defects,  and  see  how  to  perform 
their  duty;  tliat  it  awaken  them  to  it,  and  direct  them 
in  it:  (ind  therefore  the  most  common  sins,  such  as 
laen's  neglecting  tiieir  duty  to  God,  in  the  several 
branches  of  it;  their  setting  their  hearts  inordinately 
upon  the  world;  their  lying  in  discourse,  but  chiefly  in 
bargainings;  their  evil  speaking,  and  their  hatred  and 
malice,  ought  to  be  very  often  brought  in.  Some  one 
or  other  of  tiiese,  ought  to  be  in  every  application 
that  is  made,  by  which  they  may  see,  that  the  whole 
design  of  religion  lies  against  them.  Such  paiticular 
sins,  swearing,  drunkenness,  or  lewdness,  as  abound  in 

^any  place,  must  likewise  be  frequently  brought  in  here. 

(The  application  must  be  clear  and  short,  very  weighty, 


Of  the  Pastoral  Care,  213 

and  free  of  every  thing  that  looks  like  the  affectation 
of  nit  and  eloquence;  liei'e  the  preacher  must  be  all 
heart  and  soul,  designing  the  good  of  his  people.  I'he 
whole  sermon  is  directed  to  this:  therefore  as  it  is  fit 
that  the  chief  point  which  a  sermon  drives  at,  should 
come  often  over  and  over,  that  so  the  hearers  may 
never  lose  sight  of  it,  but  keep  it  still  in  view;  so  in  the 
application,  the  text  must  be  shewed  to  speak  it;  all 
the  parts  of  the  explanation  must  come  in  to  enforce 
it:  the  application  must  be  opened  in  the  several  views 
that  it  may  have,  but  those  must  be  chiefly  insisted  on 
that  are  most  suitable  both  to  the  capacities  and  the 
circumstances  of  the  people.  And  in  conclusion,  all 
ought  to  be  summed  up  in  a  weighty  period  or  two; 
and  some  other  signal  passages  of  the  Scriptures  relat- 
ing to  it  may  be  sought  for,  that  so  the  matter  may  be 
left  upon  the  auditory  in  the  solemnest  manner  pos- 
sible. 

Thus  I  have  led  a  preacher  through  the  composition 
of  his  sermon;  I  willjx^xt  lay  before  him  some  partic- 
ulars relating  to  it.  (^rhe  shorter  sermons  are,  they  are 
generally  both  better  heard,  and  better  remembered. 
The  custom  of  an  hour's  length,  forces  many  preachers 
to  trifle  away  much  of  the  time,  and  to  spin  out  their 
matter  so  as  to  hold  out.  So  great  a  length  does  also 
flat  the  hearers,  and  tempt  them  to  sleep;  especially 
when,  as  is  usual,  the  first  part  of  the  sermon  is  languid 
and  heavy,  vjn  half  an  hour  a  man  may  lay  open  his 
matter  in  its  full  extent,  and  cut  off  those  superfluities 
which  come  in  only  to  lengthen  the  discourse:  and  he 
may  hope  to  keep  up  the  attention  of  his  people  all 
the  while.  As  to  the  style,  sermons  ought  to  be  very 
plain;  the  figures  must  be  easy,  not  mean,  but  noble, 
and  brought  in^upon  design  to  make  the  matter  better 
understood.  \T\\c  words  in  a  sc:mon  must  be  simple, 


214  Of  the  Pastoral  Care. 

and  in  common  use;  not  savoring  of  the  schools,  ndr 
above  the  understanding  of  the  people.  All  long  pe- 
riods, such  as  carry  two  or  three  different  thoughts  in 
them,  must  be  avoided;  for  few  hearers  can  follow 
or  apprehend  these:  niceties  of  style  are  lost  before  a 
common  auditory.  But  if  an  easy^mplicity  of  style 
should  run  through  the  whole  composition,  it  should 
take  place  most  of  all  in  the  explanatory  part;  for  the 
thing  being  there  offered  to  be  understood,  it  should 
be  stript  of  all  garnishing:  definitions  should  not  be 
offered  in  the  terms,  or  method,  that  logic  directs.  In 
short,  a  preacher  is  to  fancy  himself,  as  in  the  room  of 
the  most  unlearned  man  in  his  whole  parish;  and 
therefore  he  must  pitt  such  parts  of  his  discourse  as  he 
would  have  all  understand,  in  so  plain  a  form  of  words, 
that  it  may  not  be  beyond  the  meanest  of  them.  This 
he  will  certainly  study  to  do,  if  his  desire  is  to  edify 
them,  rather  than  to  make  them  admire  himself  as  a 
learned  and  high -spoken  man. 

But  in  the  applicatory  part,  if  he  has  a  true  taste  of 
eloquence,  and  is  a  master  at  it,  he  is  to  employ  it  all 
in  giving  sometimes  such  tender  touches,  as  may  soften, 
and  deeper  gashes,  such  as  may  awaken  his  hearers. 
A  vain  eloquence  here  is  very  ill  placed;  for  if  that  can 
be  borne  any  where,  it  is  in  illustrating  the  matter;  but 
all  must  be  grave,  where  one  would  persuade:  the 
most  natural,  but  the  most  sensible  expressions  come 
in  best  here.  Such  an  eloquence  as  makes  the  hearers 
look  gi'ave,  and  as  it  were  out  of  countenance,  is  the 
properest.  That  which  makes  them  look  lively,  and 
as  it  were,  smile  upon  one  another,  may  be  pretty; 
but  it  only  tickles  the  imagination,  and  pleases  the 
car:  whereas  that  which  goes  to  the  heart,  and  wounds 
it,  makes  the  hearer  rather  look  down,  and  turn  his 
thoughts  inward  upon  himself.     For  it  is  certain  that 


Of  the  Pastoral  Cart^.  215 

a  sermon,  the  conclusion  whereof  makes  the  auditory 
look  pleased,  and  sets  them  all  a  talking  one  with 
another,  was  either  not  right  spoken,  or  not  right 
heard;  it  has  been  fine,  and  has  probably  delighted 
the  congregation,  rather  than  edified  it.  Btit  that  ser- 
mon that  makes  every  one  go  away  silent  and  grave, 
and  hastening  to  be  alone,  to  meditate  or  pray  over 
the  matter  of  it  in  secret,  has  had  its  true  effect. 

He  that  has  a  taste  and  genius  for  eloquence,  must 
improve  it  by  reading  Quintilian,  and  Tully's  books  of 
oratory,  and  by  observing  the  spirit  and  method  of 
Tully's  orations:  or  if  he  can  enter  into  Demosthenes, 
there  he  will  see  a  much  better  pattern,  there  being  a 
simplicity,  a  shortness,  and  a  swiftness  and  rapidity  in 
him,  that  could  not  be  heard  without  putting  his  audi- 
tors into  a  great  commotion.  All  our  modern  books 
upon  those  subjects,  are  so  far  short  of  those  great 
originals,  that  they  can  bear  no  comparison:  yet  F. 
Rapin's  little  book  of  Eloquence  is  by  much  the  best, 
only  he  is  too  short.  Tully  has  so  fully  opened  all 
the  topics  of  invention,  that  a  man  who  has  read  him, 
will,  if  he  has  any  invention  of  his  own,  and  if  he 
knows  thoroughly  his  matter,  rather  have  too  much 
than  too  little  in  his  view,  upon  every  subject  that  he 
treats.  This  is  a  noble  study,  and  of  great  use  to  such 
as  have  judgment  to  manage  it;  for  artificial  eloquence 
without  a  flame  within,  is  like  artificial  poetty;  all  its 
productions  are  forced  and  unnatural,  and  in  a  great 
measure  ridiculous  Art  helps  and  guides  nature;  but 
if  one  was  not  born  with  this  flame,  art  will  only  spoil 
him,  make  him  luscious  and  redundant.  To  such 
persons,  and  indeed  to  all  that  arc  not  masters  of  the 
body  of  divinity,  and  of  the  Scriptures,  I  should  much 
rather  recommend  the  using  other  men's  sermons,  than 
the  making  any  of  their  own.     P>nt  in  Ihn  clioice  of 


216  Of  the  Pastoral  Care. 

these,  great  judgment  must  be  used:  one  must  not  take 
an  author  that  is  too  much  above  himself;  for  by  that, 
compared  with  his  ordinary  conversation,  it  will  but 
too  evidently  appear,  that  he  cannot  be  the  author  of 
his  own  sermons;  and  that  will  make  both  him  and 
them  lose  too  much  of  their  weight.  He  ought  also 
to  put  those  printed  sermons  out  of  that  strength  and 
closeness  of  style,  which  looks  very  well  in  print,  but 
is  too  stiff,  especially  for  a  common  auditory.  He  may 
reverse  the  method  a  little,  and  shorten  the  explana- 
tions, that  so  he  may  retain  all  that  is  practical;  and 
that  a  man  may  form  himself  to  preaching,  he  ought 
to  take  some  of  the  best  models,  and  try  what  he  can 
do  upon  a  text  handled  by  them,  without  reading 
them,  and  then  compare  his  work  with  theirs;  this  will 
more  sensibly,  and  without  putting  him  to  the  blush, 
model  him  to  imitate,  or  if  he  can,  to  excel  the  best 
patterns.  And  by  this  method,  if  he  will  restrain 
himself  for  some  time,  and  follow  it  close,  he  may 
'come  to  be  able  to  go  without  such  crutches,  and  to 
work  without  patterns:  till  then,  I  should  advise  all  to 
make  use  of  other  men's  sermons,  rather  than  to  make 
any  of  their  own. 

The  nation  has  got  into  so  good  a  taste  of  sermons, 
from  the  vast  number  of  those  excellent  ones  that  are 
in  print,  that  a  mean  composition  will  be  very  ill 
heard;  and  th.erefore  it  is  an  unseasonable  piece  of 
vanity,  for  any  to  offer  their  own  crudities,  till  they 
have  well  digested  and  lipened  them.  I  wish  the 
majesty  of  the  pulpit  were  more  looked  to;  and  that 
no  sermons  were  offered  from  thence,  but  such  as 
should  make  the  hearers  both  the  better,  and  the 
wiser;  the  more  knowing,  and  the  more  serious. 

In  the  delivering  of  sermons  a  great  composure  of 
.gesture  and  behavicM'is  necessary,  to  give  them  weight 


Of  the  Pastoral  Care.  21-7 

and  authority:  extremes  aie  bad  here,  as  in  every 
tliMig  else;  some  afteet  a  light  and  flippant  behavior; 
and  others  think  that  wry  llices  and  a  tone  in  the  voice 
will  set  off  the  matter.  Grave  and  composed  locks, 
and  a  natural,  but  distinct  pronunciation,  will  always 
have  the  best  effects.  The  great  rule,  which  the  mas- 
ters of  rhetmuj;^  press  much,  can  never  be  enough  re- 
membered/^ that  to  make  a  man  speak  well,  and  pro- 
nounce witli^  right  emphasis,  he  ought  thoroughly  to  i(^ 
understand  all  that  he  says,  be  fully  persuaded  of  it, 
and  bring  himself  to  have  those  affections,  w  hich  he 
desires  to  infuse  into  others.^ne  that  is  inwardly  per- 
suaded of  the  truth  of  what  ne  says,  and  that  has  a 
concern  about  it  in  his  mind,  will  pronounce  with  a  nat- 
ural vehemence,  that  is  far  more  lively  than  all  the 
strains  that  art  can  lead  him  to.  An  orator,  if  we 
hearken  to  them,  must  be  an  honest  man,  and  speak 
always  on  the  side  of  truth,  and  study  to  feel  ail  that 
be  says;  and  then  he  will  speak  it  so  as  to  make  others 
feel  it  likewise.  And  thei'efore  such  as  read  their  ser- 
mons, ought  to  practise  reading  much  in  private,  and 
read  aloud,  that  so  their  own  ear  and  sense  may  guide 
them,  to  know  where  to  raise  or  quicken,  soften  or 
sweeten  their  voice,  and  when  to  give  an  articulation 
of  authority,  or  of  ^unviction;  where  to  pause,  and 
where  to  languish.  (  We  plainly  see  by  the  ^tage,  what 
a  force  there  is  in  pronunciation;  the  best  compositions 
are  murdered,  if  ill  spoken;  and  the  worst  ai'e  accepta- 
ble, when  well  said.  In  tragedies  rightly  pronounc- 
ed and  acted,  though  wc  know  that  all  is  fable  and 
fiction,  the  tender  parts  do  so  melt  the  company,  that 
tears  cannot  be  stopped,  even  by  those  w  ho  laugh  at 
themselves  for  it.  This  shews  the  power  of  a()t  words, 
and  a  just  pronunciation:  but  because  this  depciids:,  in 
a  great  measure,  u^iun  thq  present  ttunprr  of  him  that 
28 


218  Of  ike  Pastoral  Care. 

speaks,  and  the  lively  disposition  in  which  he  is,  there- 
fore he  ought  by  much  previous  seriousness,  and  by 
earnest  prayer  to  God,  to  endeavor  to  raise  his  mind  to 
as  warm  a  sense  of  the  things  he  is  to  speak  of,  as  pos- 
bly  he  can,  that  so  his  sermons  may  make  deep  impres- 
sions on  his  hearers. 

This  leads  me  to  consider  the  difference  that  is  be- 
tween the  reading  and  speaking  of  sermons.  Reading 
is  peculiar  to  this  nation,  and  is  endured  in  no  oth- 
er. It  lias  indeed  made  that  our  sermons  aie  more 
exact,  and  so  it  has  produced  to  us  many  volumes  of 
the  best  that  are  extant;  but  after  all,  though  some  few 
read  so  happily,  pronounce  so  truly,  and  enter  so  entire- 
ly into  those  affections  which  they  recommend,  that 
n  them  w^e  see  both  the  correctness  of  reading,  and 
le  sejjousness  of  speaking  sermons,  yet  every  one  is 
not  so  happy:  some  by  hanging  their  heads  perpetual- 
ly over  their  notes,  by  blundering  as  they  read,  and  by 
a  cursory  running  over  them,  do  so  lessen  the  matter 
of  th  *ir  sermons,  that  as  they  are  generally  read  with 
very  little  life  or  affection,  so  they  are  lieard  with  as 
little  regard  or  esteem.  Those  who  read,  ought  cer-' 
/taiiily  to  be  at  a  little  more  pains,  than  for  the  most 
part  they  are,  to  read  true,  to  pronounce  with  an  em- 
phasis, and  to  raise  their  heads,  and  direct  their  eyes 
to  their  hearers:  and  if  they  practised  more  alone  the 
just  way  of  reading,  tliey  might  deliver  their  sermons 
with  much  more  advantage.  Man  is  a  low  sort  of 
creature;  he  does  not,  nay,  nor  the  greater  part  cannot, 
cojisider  thinj;s  in  themselves,  without  those  little  sea- 
sonings that  musticcommend  them  to  their  affections. 
That  a  discourse  be  heard  with  any  life,  it  must  be 
spoken  witli  some;  and  the  looks  and  motions  of  the 
eye  do  cany  in  them  such  additions  to  what  is  said, 
tliat  where  these  i\o  not  at  all  concur,  it  has  not  all  tho 


/i 


Of  the  Pastoral  Care.  219 

force  upon  them,  that  otherwise  it  might  have:  besides, 
that  the  people,  who  are  too  apt  to  censure  the  cleigy, 
are  easily  carried  into  an  obvious  reflection  on  reading, 
that  it  is  an  ellect  of  laziness. 

In  pronouncing  sermons,  there  are  two  ways;  the 
one  is  when  a  whole  discourse  is  got  by  heart,  and  de- 
livered word  for  word,^s  it  was  writ  down  Tliis  is 
so  vast  a  labor,  that  it  is  scarce  possible  that  a  man 
can  be  able  to  hold  lip  long  to  it:  yet  there  is  an  ad- 
vantage even  in  this  to  beginners;  it  fills  their  memo- 
ries with  good  thoughts,  and  regular  meditations:  and 
when  they  have  got  some  of  the  most  important  of 
their  sermons  by  heart  in  so  exact  a  manner,  they  are 
thereby  furnished  with  topics  for  discourse.  And  there- 
fore there  are  at  least  two  different  subjects,  on  which 
I  wish  all  preachers  would  be  at  the  pains  to  iorm  ser- 
mons well  in  their  memories:  the  one  is  the  grounds 
of  the  covenant  of  grace,  of  both  sides,  God's  offers  to 
us  in  Christ,  and  the  conditions  that  he  has  required  of 
us,  in  order  to  our  reconciliation  with  him.  This  is  so 
important  a  point,  in  the  whole  course  of  our  ministry, 
that  no  man  ought  to  be  to  seek  in  tlie  opening  or  ex- 
plaining it:  and  therefore  that  he  may  b.t  ripe  in  it,  he 
ought  to  have  it  all  rightly  laid  in  his  memory,  not 
only  as  to  the  notions  of  it,  but  to  have  such  a  lively 
description  and  illustration  of  it  all,  as  to  be  able  to 
speak  of  it  sensibly,  iuHy,  and  easily  upon  all  occa- 
sions. Another  ^.ibject,  in  wliiclicvu^ry  minister 
ought  also  to  be  well  furnislTed^is  concerning  death 
and  judgment:  that  so  when  he  visits  the  sick,  and,  as  is 
co'nimon,  that  the  neighbors  come  in,  he  may  be  able  to 
make  a  grave  exhortation,  in  weighty  and  fit  words, 
upon  those  heads.  Less  than  this.  I  think  no  priest 
ou;i;ht  to  have  in  his  memory.  15ut  indeed,  the  more 
sermons  a  j-ounger  beginner  gets  by  heart,  lie  has  still 


2^a  Of  iJie  Pastoral  Care. 

thereby  the  more  discourse  ready  upon  those  heads, 
tor  though  the  whole  contexture  of  the  sermon  will 
stick  no  longer  than  he  has  occasion  for  it,  yet  a  great 
deal  will  stay  with  him:  the  idea  of  the  whole,  with 
the  most  important  parts  of  it,  will  remain  much  longer. 
But  now  I  come  to  propose  another  method  of 
preaching,  by  which  a  priest  may  be  prepared,  after  a 
right  view  of  his  matter,  a  true  understanding  his  text, 
and  a  digesting  of  his  thoughts  upon  it  into  their  natur- 
al and  proper  order,  to  deliver  these  both  more  easily  to 
himself,  and  with  a  better  effect  both  upon  himself  and 
his  hearers.  To  come  at  this,  he  must  be  for  some  years 
at  a  great  deal  of  pains  to  prepare  himself  to  it;  yet 
when  that  is  over,  the  labor  of  all  the  rest  of  his  life,  as 
to  those  performances,  will  become  very  easy  and  very 
pleasant  to  him.  The  preparations  to  this  must  be  these; 
(^'st,  he  must  read  the  Scriptures  very  exactl;JK^,  he  must 
have  great  portions  of  them  by  heart;  '^d  he  must 
also  in  reading  them,  make  a  short  concordance  of 
them  in  his  memory;  that  is,  he  must  lay  together 
such  passages,  as  belonging  to  the  same  matter;  to 
consider  how  far  they  agree  or  help  to  illustrate  one 
another,  and  how  the  same  thing  is  differently  express- 
ed in  them;  and  what  various  ideas  or  ways  of  recom- 
mending a  thing  rise  out  of  this  concordance.  Upon 
this  a  man  must  exercise  himself  much,  draw  notes  of 
it,  and  digest  it  well  in  his  thoughts.  Then  he  must 
be  ready  with  the  whole  body  of  divinity  in  his  head; 
he  must  know  what  parts  come  in  as  objections  to  be 
answered,  where  diflicuUies  lie,  how  one  part  coheres 
with  anotiier,  and  gives  it  light.  He  must  have  this 
very  current  in  his  memory,  that  he  may  have  thiniS' 
liebcfor;i  him  in  one  full  view;  and  upon  this,  he  is  also 
to  work,  by  making  tables,  or  using  such  other  helps 
as  may  iay  matters  clearly  before  i)im.     He  is,  more 


Cfihe  Pasforal  Care.  221 

particularly,  to  lay  before  him  a  system  of  morality, 
of  all  virtues  and  vices,  and  of  ail  the  duties  that  arise 
out  of  the  several  relations  of  mankind;  that  he  may 
have  this  matter  very  full  in  his  eye,  and  know  what 
are  the  Scriptures  that  bcloni;  to  ail  the  parts  of  it:  he 
is  also  to  make  a  collection  of  all  such  thoughts,  as  he 
finds  either  in  the  books  of  the  ancient  philosophers, 
(where  Seneca  will  be  of  great  use  to  him)  or  of 
Christian  authors:  He  is  to  separate  such  thoughts  as 
are  forced,  and  that  do  become  rather  a  strained  de- 
clamation made  only  to  please,  than  a  solid  discourse 
designed  to  persuade.  All  these  he  must  gather,  or  at 
least  such  a  number  of  them,  as  may  help  him  to  form 
a  distinct  notion  of  that  matter,  so  as  to  be  able  both 
to  open  it  clearly,  and  to  press  it  with  affection  and 
vehemence. 

These  are  the  materials  that  must  be  laid  together; 
the  practice  in  using  them  comes  next:  he  then  that 
would  prepare  himself  to  be  a  preacher  in  this  method, 
must  accustom  himself  to  talk  fieely  to  himself,  to  let 
his  thoughts  flow  from  him.  especially  when  he  feels 
an  edge  and  heat  upon  his  mind;  for  then  happy  ex- 
pressions will  come  in  his  mouth,  things  will  ventilate 
and  open  themselves  to  him,  as  he  talks  them  thus  in 
a  soliloquy  to  himself.  He  must  also  be  writing 
many  essays  upon  all  sorts  of  subjects;  for  by  writing 
he  will  bring  himself  to  a  correctness  both  in  thinking 
and  in  speaking:  and  thus  by  a  hard  piactice  for  two 
or  three  years,  a  man  may  rendei-.  himself  such  a  mas- 
ter in  this  matter,  that  he  can  never  be  surprised,  nor 
will  new  thoughts  ever  dry  up  upon  him.  He  mutt 
talk  over  to  himself  liic  whole  body  of  divinity,  and 
accustom  himself  to  explain,  and  prove,  to  clear  ob- 
jections, and  to  apply  every  part  of  it  to  some  practical 
use.     He  must  go  tlirough  human  life,  in  ail  th.c  ranks 


222  Of  ihe  Pastoral  Care. 

and  degrees  of  it,  and  talk  over  all  the  duties  of  these, 
consider  the  advantages  or  disadvantages  in  every  one 
of  them,  their  relation  to  one  another,  the  morality  of 
actions,  the  common  virtues  and  vices  of  mankind; 
more  particularly  the  duties  of  Christians,  their  obliga- 
tions to  meekness  and  humility,  to  forgive  injuries,  to 
relieve  the  poor,  to  bear  the  cross,  to  be  patient  and 
contented  in  every  state  of  life,  to  pray  much  and  fer- 
vently, to  rejoice  ever  in  God,  and  to  be  always  prais- 
ing him,  and  most  particularly  to  be  applying  serious- 
ly to  God  through  Jesus  Christ,  for  mercy  and  pardon, 
and  for  his  grace  and  Spirit;  to  be  worshipping  him 
devoutly  in  public,  and  to  be  delighting  frequently  to 
commemorate  the  death  of  Christ,  ai>d  to  partake  of 
the  benefits  of  it.  AH  these,!  say,  he  must  talk  over 
and  over  again  to  himself^  he  must  s.udy  to  give  his 
thoughts  all  the  heat  and  flight  about  them  that  he 
can:  and  if,  in  these  his  meditations,  happy  thoughts, 
and  noble  and  tender  expressions,  do  at  any  time  offer 
themselves,  he  must  not  lose  them,  but  write  them 
down;  and  in  his' pronouncing  over  such  discourses  to 
himself,  he  must  observe  what  words  sound  harsh, 
and  agree  iil  together;  for  there  is  a  music  in  speak- 
ing, as  well  as  in  singing;  which  a  man  though  not 
otherwise  critical  in  sounds,  will  soon  discover.  By  a 
very  few  years  practice  of  two  or  three  of  such  solilo- 
(|uies  a  day,  chiefly  iii  the  morning  when  the  head  is 
Clearest,  and  the  spirits  arc  liveliest,  a  man  will  con- 
tract a  great  easiness  both  in  thinking  and  speaking. 
But  the  Fule  1  have  reserved  last,  is  the  most  ncccs- 
s;ny  of  all,  and  withorit  it  all  the  rest  will  never  do  the 
business;  it  is  this,  thiit  a  man  must  have  in  himself  a 
day  sense  of  tlst:-JrulhiiiuL power  of  reli^ij,)ji;  he  must 
have  a  lifc^nd  flame  in  hij^thpuglUs,  \vith  rc]ii^tioi.rto 
th'jse   subjects:    he  must  have  felt  in  himself  those' 


Of  the  Pastoral  Care.  223 

things,  \vhicli„hc  intends  to  explain  and  recommend  to 
others.  lie  must  observe  nariowly  the  motions  of 
his  osvn  mind,  the  good  anii  bad  efieets  that  tlie  sev- 
eral sorts  of  objects  he  lias  beiore  him,  and  affections 
he  feels  within  him,  have  upon  him;  that  so  he  may 
have  a  lively  heat  in  himself,  when  he  speaks  of  them: 
and  tliat  he  may  speak  in  so  sensible  a  manner,  that  it 
may  be  almost  felt  thiit  he  speaks  from  his  heart. -^ 
There  is  an  authority  in  the  simplest  things  that  can  be 
said,  when  they  carry  visible  characters  of  genuine- 
ness in  them.  Now  if  a  man  can  carry  on  this  meth- 
od, and  by  much  meditation  and  pra\er  draw  down 
divine  influences,  which  are  always  to  be  expected, 
when  a  man  puts  himself  in  the  way  of  them,  and 
prepares  himself  for  them;  he  will  often  feel,  that  7 
while  he  is  m ',sing,  a  fiie  is  kindled  within  him,  and  \ 
then  he  \vill  speak  with  authority,  and  without  con- 
straint; his  thoughts  will  be  true,  and  his  expressior.s 
free  and  easy:  sometimes  this  fjre  will  carry  him,  as  it  ; 
were,  out  of  himself;  and  yet  without  any  thing  that  f 
is  frantic  or  enthusiastical.  Discourses  brought  forth 
with  a  lively  spirit  and  he;it,  where  a  composed  ges- 
ture, and  the  proper  motions  of  the  eye  and  counte- 
nance, and  the  due  modulations  of  the  voice  concur, 
will  have  all  the  eftrct  that  can  be  expected  from  any 
thing  that  is  below  immediate  inspiration:  and  as  thi-. 
will  be  of  use  to  the  hearers,  so  it  will  be  of  vast  use  to 
the  preacher  himself,  to  oblige  him  to  keep  hisi  lieart 
always  in  good  tune  and  temper;  not  to  suffer  iiregu- 
lar  and  forbidden  appetites,  passions,  or  projects  to 
possess  his  mind:  these  will  both  divert  him  from  going 
on  in  tlie  course  of  meditation,  in  which  a  man  must 
continue  many  years,  till  all  his  thoughts  aie  put  in 
order,  p:)lished  and  fixed;  they  will  make  him  likewise 
speak  much  against  the  giain,  with  an   aveision  that 


224  Of  the  Pastoral  Care, 

will  be  very  sensible  to  himself,  ii'  not  to  bis  hearers: 
If  he  has  guilt  upon  him,  if  his  conscience  is  reproach- 
ing him,  and  if  any  ill  practices  are  putting  a  damp 
upon  that  good  sense  of  things,  that  make  his  thoughts 
sparkle  upon  other  occasions,  and  gives  him  an  air 
and  authority,  a  tone  of  assurance,  and  a  iVeedom  of 
expression. 

Such  a  method  as  I  have  been  opening,  has  had  great 
success  with  all  those  that  I  have  known  to  have  tri- 
ed it.  And  though  every  one  has  not  that  swiftness  of 
imaoination,  nor  that  clearness  of  expression  that  others 
may  have,  that  so  in  this  men  may  differ  as  much  as 
they  do  in  their  written  compositions;  yet  every  man 
by  this  method  may  rise  far  above  that  which  he  could 
ever  have  attained  to  any  other  way:  it  will  make  even 
exact  compositions  easier  to  him,  and  him  much  read- 
ier and  freer  at  them.  But  great  cai  e  must  be  used  by 
him,  before  he  suffers  himself  to  speak  with  the  liberty 
here  aimed  at  in  public;  he  must  try  him.self  at 
smaller  excursions  from  his  fixed  thoughts,  especially 
in  the  applicatory  part,  where  flame  and  life  arc  more 
necessary,  and  where  a  mistaken  word  or  an  unfinish- 
ed period  are  less  observed,  and  sooner  forgi\en,  than 
in  the  explanatory  pare,  where  men  ought  to  speak 
more  severely.  And  as  one  succeeds  in  some  short 
excursions,  he  ma}-  give  himself  a  further  scope,  and 
so  by  a  long  practice,  he  will  at  last  arrive  at  so  great 
an  easiness  both  in  thinking  and  speaking,  that  a  very 
little  meditation  will  serve  to  lay  open  a  text  to  him, 
with  ail  the  matter  that  belongs  to  it,  together  with  the 
order  in  which  it  ought  to  be  buth  explained  and  ap- 
plied. And  when  a  man  has  attained  to  a  tolerable 
dcnee  in  this,  he  is  then  the  master  of  his  business;  he 
is  muster  also  of  much  time,  and  of  many  noble 
thoughts,  and  schemes  tliat  will  arise  out  of  them. 


Of  the  Pastoral  Care.  225 

This  I  shall  prosecute  no  further;  for  if  this  opening 
of  it  does  not  excite  the  reader  to  follow  it  a  little,  no 
enlargements  I  can  ofter  upon  it,  will  work  upon  him. 
But  t(vfeturn  to  preaching,  and  so  conclude  this  chap- 
ter. He  that  intends  truly  to  preach  the  gospel,  and 
not  himself;? he  that  is  more  concerned  to  do  good  to 
others,  than  to  raise  his  own  fame,  or  to  procure  a  fol- 
lowing to  himself,  and  that  makes  this  the  measure  of 
all  his  meditations  and  sermons,  that  he  may  put 
things  in  the  best  light,  and  recommend  them  with 
the  most  advantage  to  his  people;  that  reads  the  scrip- 
tures much,  and  meditates  often  upon  them;  that  prays 
earnestly  to  God  for  direction  in  his  labors,  and  for  a 
blessing  upon  them;  that  directs  his  chief  endeavors  to 
the  most  important  and  most  indispensable,  as  well 
as  the  most  undeniable  duties  of  religion;  and  chiefly 
to  the  inward  reformation  of  his  hearers  hearts,  which 
will  certainly  draw  all  other  lesser  matters  after  it;  and 
that  does  not  spend  his  time,  nor  his  zeal,  upon  lesser 
or  disputable  points;  this  man  so  made,  and  so  mould- 
ed, cannot  miscarry  in  his  work:  he  will  certainly  suc- 
ceed to  some  degree,  the  word  spoken  by  him  shall 
not  return  again:  he  shall  have  his  crown  and  his  re- 
ward from  his  labors:  and  to  all  that  can  be  said,  in 
one  word,  with  St.  Paul,  he  shall  both  save  himself, 
and  them  that  hear  him. 

THE  CONCLUSION. 

I  have  now  gone  over  all  that  seemed  to  me  most 
important  upon  this  head,  of  the  Pastoral  Care,  with 
as  much  shortness  and  clearness  as  I  could;  so  now  I 
am  to  conclude.  The  discourse  may  justly  seem  im- 
perfect, since  I  say  nothing  concerning  tlie  duties  in- 
cumbent on  bishops  B  Jt  I  will  upon  this  occasion 
say  very  little  on  that  head.  The  post  I  am  in,  gives 
29 


226  Of  the  Pastoral  Care. 

me  a  right  to  teach  priests  and  deacons  their  duty, 
therefore  I  tliought,  that  without  any  great  presump- 
tion, I  miglit  venture  on  it:  but  I  have  been  too  few 
years  in  the  higher  order,  to  take  upon  me  to  teach 
them,  fiom  whom  I  shall  ever  be  ready  to  learn. 
Tiiis  is  certain,  that  since,  as  was  formeily  said,  the  in- 
ferior orders  subsist  in  the  superior,  bishops  must  still 
be  under  all  the  obligations  of  priests:  they  are  then, 
take  the  matter  at  lowest,  bound  to  live,  to  labor,  and 
to  preach  as  well  as  they.  But  why  are  they  raised  to 
a  higher  rank  of  dignity  and  order,  an  increase  of  au- 
thority, and  an  extent  of  care?  And  why  have  Chiis- 
tian  princes  and  states  given  them  great  revenues,  and 
an  accession  of  secular  honors?  AH  this  must  certainly 
import  their  obligation  to  labor  more  eminently,  and 
to  lay  themselves  out  more  entirely  in  the  work  of 
the  gospel:  in  which,  if  the  greatest  encouragements 
and  assistances,  the  highest  dignities  and  privileges  be- 
long to  them;  then  according  to  our  Savior's  example 
and  dccis'ioiYwho  came  not  to  be  ministered  unto,  but  to 
minister,  and  who  declared,  that  he  who  is  first  shall 
be  last,  and  he  who  is  the  greatest  must  be  the  servant 
of  all;  then  I  say  the  higher  that  any  are  raised  in  this 
ministry,  they  ought  to  lay  themselves  out  the  more 
entirely  in  it,  and  labor  the  more  abundantly.  And 
as  our  obligations  to  Christ  and  his  church  tie  us  to  a 
greater  zeal  and  diligence,  and  to  a  more  constant  ap- 
plication of  our  care  and  thoughts;  so  the  secular  sup- 
ports of  our  honors  and  revenues  were  given  us  to 
enable  us  to  go  through  with  that  extent  of  care  and 
jurisdiction  that  lies  upon  us.  We  are  not  only 
watchmen  to  watch  over  the^JJack,  but  likewise  over 
the  watchmen  themselves.  ^  vVe  keep  the  door  of  the 
sanctuary,  and  will  have  much  to  answer  for,  if 
througli  our  remissness  or  feeble  easij^css,  if  by  trust- 


Of  the  Pastoral  Care.  227 

ingthe  examination  oC  those  we  ordain  to  others,  and 
yeildmg  to  intercession  and  importunity,  we  bring  any 
into  the  service  of  the  church,  who  are  not  duly  qual- 
ified for  it.  in  this,  we  must  luuden  ourselves,  and 
become  inexorable,  if  we  will  not  partake  in  other 
men's  sins,  and  in  the  mischiefs  that  these  may  bring 
upon  the  church.  It  is  a  false  pity,  and  a  cruel  compas- 
sion, if  we  suffer  any  considerations  to  prevail  upon 
us  in  this  matter,  but  those  which  the  gospel  directs. 
The  longer  that  we  know  them  before  we  ordain  them, 
the  more  that  we  sift  them,  and  the  greater  variety  of 
trials  through  which  we  may  make  them  pass,  we  do 
thereby  both  secure  the  quiet  of  our  own  consciences 
the  more,  as  well  as  the  dignity  of  holy  things,  and  the 
true  interest  of  religion  and  the  church:  tor  these  two 
fnterests  must  never  be  separated;  they  are  but  one 
and  the  same  in  themselves;  and  tvhat  God  has  joined 
together,  race  must  never  set  asunder. 

We  must  be  setting  constantly  before  our  clergy, 
their  obligations  to  the  several  parts  of  their  duty;  wc 
must  lay  these  upon  them,  when  we  institute  or  collate 
them  to  churches,  in  the  solemnest  manner,  and  with 
the  weightiest  words  we  can  find.  We  must  then  lay 
the  importance  of  the  care  of  souls  before  them,  and 
adjure  them,  as  they  will  answer  to  God  in  the  great 
day,  in  which  we  must  appear  to  witness  against  them, 
that  they  will  seriously  consider  and  observe  their  or- 
dination-vows, and  that  they  will  apply  themselves 
wholly  to  that  one  thing.  We  must  keep  an  eye  up- 
on them  continually,  and  be  applying  reproofs,  exhor- 
tations, and  encouragements,  as  occasion  offers:  we 
must  enter  into  all  their  concerns,  and  espouse  eveiy 
interest  of  that  part  of  the  church  that  is  assigned  to 
their  care:  we  must  see  them  as  oft  as  we  can,  and  en- 
courage them  to  come  frcciuently  to  us:  and  n)ust  live 


228  Of  the  Pastoral  Care. 

ill  all  things  with  them  as  a  father  with  his  children. 
And  that  every  thing  we  say  to  stir  them  up  to  their 
duty,  may  have  its  due  weight,  we  must  take  care  so 
to  order  ourselves,  that  they  may  evidently  see  that 
we  are  careful  to  do  our  own.  We  must  enter  into 
all  the  parts  of  the  worship  of  God  with  them;  not 
thinking  ourselves  too  good  for  any  piece  of  service 
that  may  be  done;  visiting  the  sick,  admitting  poor 
and  indigent  persons,  or  such  as  are  troubled  in  mind, 
to  come  to  us;  preaching  oft,  catechising  and  confn  m- 
ing  frequently;  and  living  in  all  things  like  men  that 
study  to  fulfil  their  ministry,  and  to  do  the  nork  of 
evangelists. 

There  has  been  an  opinion  of  late,  much  favored  by 
some  great  men  in  our  church,  that  the  bishop  is  the 
sole  pastor  of  his  whole  diocess;  that  the  care  of  all 
the  souls  is  singly  in  him,  and  that  all  the  incumbents 
in  churches,  are  only  his  curates  in  the  different  parts 
of  his  parish,  which  was  the  ancient  designation  of  his 
diocess,  I  know  there  are  a  great  many  passages 
brought  fiom  antiquity  to  favor  this:  I  will  not  enter 
into  the  question,  no  not  so  far  as  to  give  my  own 
opinion  of  it  This  is  certain,  that  such  as  are  per- 
suaded of  it,  ought  thereby  to  consider  themselves  as 
under  very  great  and  strict  obligations  to  constant  la- 
bor and  diligence;  otherwise  it  will  be  thought  that 
they  only  favor  this  opinion  because  it  increases  iheir 
authority,  without  considering  that  necessary  conse- 
quence that  follows  upon  it. 

Bat  I  will  go  no  further  on  this  subject  at  this  time, 
having  said  so  m-ich  only  that  1  may  not  seem  to  fall 
under  that  hea\y  censure  of  our  Savior's,  with  rela- 
tion t.)  the  S.ribes  and  Phaiisees,  that  they  did  bind 
heavy  hurdcis.  and  grievous  to  he  borne,  upon  others; 
and  laid  tliem  upon  men's  shoulders,  when  they  them- 


Of  the  Pastoral  Care.  229 

selves  tcould  not  move  (hem  tvith  one  of  their  fingers. 
I  must  leave  the  whole  matter  with  my  readers.  I 
have  now  laid  together  with  great  simplicity  what  has 
been  the  chief  subject  of  my  thoughts  for  above  thiity 
years.  I  was  formed  to  them  by  a  bishop  that  had 
the  greatest  elevation  of  soul,  the  largest  compass  of 
knowledge,  the  most  mortified  and  most  heavenly  dis- 
position, that  I  ever  yet  saw  in  mortal;  that  had  the 
greatest  parts  as  well  as  virtues,  with  the  perfectest 
humility  that  I  ever  saw  in  man;  and  had  a  sublime 
strain  in  preaching,  with  so  grave  a  gesture,  and  such 
a  majesty  both  of  thought,  of  language,  and  of  pro- 
nunciation, that  I  never  once  saw  a  wandering  eye 
where  he  preached;  and  have  seen  whole  assemblies 
often  melt  in  tears  before  him;  and  of  whom  I  can 
say,  with  great  truth,  that  in  a  free  and  frequent  con- 

1  versation  with  him,  for  above  two  and  twenty  years,  I 
never  knew  him  say  an  idle  word,  that  had  not  a  di- 
rect tendency  to  edification:  and  I  never  once  saw  him 
in  any  other  temper,  but  that  which  I  wished  to  be  ii?. 
in  the  last  minutes  of  my  life.  For  that  pattern  which 
I  saw  in  him,  and  for  that  conversation  which  I  had 
with  him,  I  know  how  much  I  have  to  answer  to  God: 
and  though  my  reflecting  on  that  which  I  knew  in 
him  gives  me  just  cause  of  being  deeply  humbled  in 
myself,  and  before  God;  yet  I  feel  no  more  sensibie 
-  pleasure  in  any  thing,  than  in  going  over  in  my 
thoughts  all  that  I  saw  and  observed  in  him. 

I  have  also  another  reason  that  lias  determined  me 
at  this  time,  to  prepare  this  discourse,  and  to  offer  it  to 
the  public;  from  the  prcsei^.t  posture  of  our  affairs, 

X  Wc  are  now  brought  very  near  the  greatest  crisis  that 
ever  church  or  nation  had:  and  as  on  the  one  hand,  if 
God  should  so  far  punish  us  for  our  sins,  for  our  con- 
tempt of  his  gospel,    and  neglect  of  our  duties,  as  to 


230  Of  the  Pastoral  Care. 

deliver  us  over  to  the  rage  of  our  enemies,  we  have 
notliing  to  look  for,  but  a  persecution  more  dreadful 
than  any  is  in  history:  so  if  God  hears  our  prayers, 
and  gives  us  a  happy  issue  out  of  all  those  dangers, 
with  which  the  malice  of  our  enemies  threatens  us; 
wc  have  in  view  the  greatest  prospect  of  a  blessed  and 
lading  settlement,  that  even  our  wishes  can  propose  to 
us.  Nivv  nothing  can  so  certainly  avert  the  one,  or 
prepare  us  to  glorify  God  in  it,  if  he  in  his  justice  and 
wisdom  should  call  us  to  a  fiery  trial  of  our  faith  and 
patience;  as  the  serious  minding  of  our  functions,  of 
our  duties  and  obligations,  the  confessing  of  our  sin?, 
and  the  correcting  of  our  errors.  We  shall  be  very 
unfit  to  suffer  for  our  religion,  much  less  to  die  for  it, 
and  very  little  able  to  endure  the  hardships  of  persecu- 
tion, if  our  consciences  are  reproaching  us  all  the  while, 
that  we  have  procured  these  things  to  ourselves;  and 
that  by  the  ill  use  of  our  prosperity,  and  other  advan- 
tages, we  have  kindled  a  fire  to  consume  us.  But  as 
wc  have  good  reason  from  the  present  state  of  affairs, 
as  well  as  from  the  many  eminent  deliverances,  and 
happy  providences,  v^hich  have  of  late,  in  so  signal  a 
manner,  watched  over  and  protected  us,  to  hope  that 
God,  according  to  the  riches  of  his  mercy,  and  for  the 
glory  of  his  great  name,  will  hear  the  prayers  that  many 
good  souls  offer  up,  rather  than  the  cry  of  those  abom* 
inations  that  are  stiil  among  us:  so  nothing  can  so 
certainly  hasten  on  the  fixing  of  our  tranquillity,  ar.d 
the  completing  our  happiness,  as  our  lying  often  be- 
tween the  porch  and  the  altar,  and  interceding  with 
God  for  our  people;  and  our  giving  ourselves  wholly 
to  the  ministry  of  the  word  of  God,  and  to  prayer, 
These  being  then  the  surest  means,  both  to  procure  and 
to  establish  Lo  us  all  those  great  and  glorious  things 


Of  the  Pastoral  Care.  26i 

that  we  pray  and  hope  for;  this  seemed  to  me  a  very 
proper  time  to  publish  a  discourse  of  this  nature. 

But  that  which  made  '.tan  act  of  obedience,  as  well 
i\,^  zeal,  was  the  authority  of  my  most  reverend  Me- 
tropolitan; whp,  1  have  reason  to  believe,  employs  his 
time  and  thoughts,  chiefly  to  consider  what  ma)'  yet 
be  wanting  to  give  our  church  a  greater  beauty  aiid 
perfection;  and  what  are  the  most  proper  means  both 
of  purifying  and  uniting  us.  To  which  I  thought 
nothing  could  so  well  prepare  the  way,  as  the  offering 
to  the  public  a  plain  and  full  discourse  of  the  pastoral 
care,  and  of  every  thing  relating  to  it.  His  grace  ap- 
proved of  this,  and  desired  me  to  set  about  it:  upon 
these  motives  I  writ  it.  with  all  the  simplicity  and  free- 
dom that  I  thought  the  subject  required,  and  sent  it  to 
him;  by  whose  particular  approbation  I  publish  it,  as 
I  writ  it  at  his  direction. 

There  is  indeed  one  of  my  motives  that  I  have  not 
yet  mentioned,  and  on  which  I  cannot  enlarge  so  fully 
as  1  well  might.  But  while  wc  have  such  an  invalu- 
able and  unexampled  blessing,  in  the  persons  of  those 
princes  whr^vn  God  has  set  over  us;  if  all  the  consid- 
erations which  arise  out  of  the  deliverances  that  God 
has  given  us  by  their  means,  of  the  protection  wc  en- 
joy under  them,  and  of  the  great  hopes  we  have  of 
them:  if,  I  say,  all  this  does  not  oblige  us,  to  set  about 
the  reforming  of  e\eiy  thing  that  may  be  amiss  or  de- 
fective among  us,  to  study  much,  and  to  labor  hard; 
to  lead  strict  and  exemj)laiy  lives,  and  so  to  stop  th.c 
mouths,  and  overcome  the  prejudices,  of  all  that  divide 
from  us;  this  will  make  us  look  like  a  nation  cast  off 
and  forsaken  of  God,  which  is  nigh  unto  cursijig,  and 
"jDhose  end  is  burning.  We  have  reason  to  coriclude, 
that  our  present  blessiugs  are  the  last  essays  of  God's 
goodness  to  us,  and  that  if  we  bring  forth  no  fruit  un 


232  Of  the  Pastoral  Care. 

der  these,  the  next  sentence  shall  be,  Cut  it  down,  why 
cumhereth  it  the  ground?  These  things  lie  heavy  on 
my  thoughts  continually,  and  have  all  concurred  to 
draw  this  treatise  from  me;  which  I  have  writ  with  all 
the  sincerity  of  heart,  and  purity  of  intention,  that  I 
should  have  had,  if  I  had  known  that  I  had  been  to 
die  at  the  conclusion  of  it,  and  to  answer  for  it  to  God. 
To  Him  1  humbly  offer  it  up,  together  with  my  most 
earnest  prayers,  that  the  design  here  so  imperfectly 
offered  at,  may  become  truly  effectual,  and  have  its 
full  progress  and  accomplishment;  which  whensoever 
I  shall  see,  I  shall  then  with  joy,  say,./VMnc  Dimit- 


CONSIDERATIONS 


ADDRESSED   TO 


A  YOUNG  CLERGYMAN,  &c. 


THE  Author  of  the  following  Considerations,  publish- 
ed, some  years  ago,  a  Discourse  which  he  had  preach- 
ed before  the  Synod  of  Glasgow  and  Ayr,  ''On  the 
Connexion  of  Situation  with  Character."  The  object 
of  that  Discourse  was,  after  illustrating  the  general  doc- 
trine, to  point  out  some  dispositions  of  mind,  which 
the  situation  of  a  minister  tended  to  cherish,  and  which 
the  duties  of  his  office  required  him  to  cultivate. 
But  the  situation  of  a  minister,  though  peculiarly  fa* 
vorable  to  spiritual  improvement,  has  also  its  circum- 
stances of  trial,  and  affords  to  no  man  security.  To 
point  out  some  of  these  circumstances,  with  the  mo- 
tives and  the  means  for  counteracting  them,  is  the 
chieif  design  of  the  Considerations  which  follow.  They 
were  at  first  addressed  to  a  young  clergyman  after  his 
ordination.  Afterwards  they  were  greatly  enlarged, 
and  delivered  at  different  times,  before  a  society  of 
ministers,  who  meet  once  in  every  month  at  Glasgow, 
for  their  mutual  improvement.  The  subject  must  be 
allowed  to  be  of  great  importance;  though  from  its 
nature,  directing  the  mind  to  ideas  of  a  less  pleasing 
order.  This  latter  circumstance,  the  Author  fcels; 
and  he  trusts,  that  the  consideration  of  topics  which 
may  be  sometimes  painful,  will  be  attributed  not  to  his 
disposition,  but  to  the  nature  of  the  subject,  and  his 
conviction  of  its  importance  to  the  interests  of  religion, 
<^f  the  church,   and  of  its  ministers.     If  such   subjects 


254;  On  Prida. 

are  to  be  considered,  they  should  be  treated  with  plain- 
ness and  sincerity.  But  it  should  not  be  supposed, 
that  every  sin  against  which  men  are  warned,  is  alleg- 
ed to  prevail  already  among  them,  to  a  great  extent 
and  degree.  The  view  of  danger  alone,  may  justify 
friendly  admonition.  Besides,  among  every  body  of 
men,  and  in  proportion  to  its  numbers,  circumstances 
of  trial  must  be  expected  to  arise,  and  errors,  and 
faults,  and  sins  sometimes  to  appear  in  individuals; 
and  to  point  out  the  danger  and  the  guilt  which  would 
arise  from  indulging  these,  should  not  be  viewed  as 
conveying  any  peculiar  reflection.  It  is  by  such 
means,  with  others,  that  what  exists  only  occasion- 
ally, and  in  an  inferior  degree,  is  prevented  from  ex- 
tending and  rising  to  a  fatal  pre-eminence.  "In  a 
great  house,"  said  the  Apostle  to  Timothy,  "there  are 
not  only  vessels  of  gold  and  of  silver,  but  also  of  wood 
and  of  earth;  and  some  to  honor,  and  some  to  dishon- 
or: if  a  man,  therefore,  purge  himself  from  these,  he 
shall  be  a  vessel  unto  honor,  sanctified  and  meet  for 
the  Master's  use,  and  prepared  for  every  good  work.'' 

CHAPTER  I. 


YOU  are,  now  set  apart,  my  young  friend,  to  the  sa- 
cred ofiice  of  a  minister  of  the  gospel.  The  prayers 
of  your  brethren  and  of  your  flock,  have  been  offered 
up  for  your  success;  and,  in  that  solemn  time,  when 
kneeling  before  God,  in  the  midst  of  his  house,  and  in 
tlie  presence  of  his  people,  you  weie  separated  from  the 
world  to  the  office  of  the  ministry,  I  am  persuaded  that 
your   prayeis  accompanied  ours,  and  that  your   sin- 


On  Pride.  l6o 

cere  purpose,  and  earnest  desire,  were  to    fulfil  with 
fidelity  your  important  trust. 

The  duties  to  w  hicli  you  are  devoted,  and  the  char- 
acter which  you  arc  called  to  maintain,  I  doubt  not, 
have  been  often  and  deeply  the  subject  of  your 
thoughts.  No  good  man  will  undertake  even  the 
most  inferior  office,  the  nature  of  which  he  hath  not 
considered,  and  the  duties  of  which  he  is  not  resolved 
conscientiously  and  with  his  utmost  ability  to  dis- 
charge. But  the  dangers  and  temptations  which  at- 
tend our  situation,  are  not  so  generally  and  frequently 
considered;  neither  are  they  alwa}  s  so  easily  perceived. 
Peculiar  trials  of  character  attend  every  situation,  and 
attend  it  often  in  proportion  to  its  importance.  Allow 
me  to  direct  your  thoughts  to  some  of  those,  which 
the  experience  and  observation  of  sixteen  years  has 
taught  me  will  require  your  sedulous  attention.  You 
will  not  doubt  that  I  am  actuated  by  the  sincerest 
concern  for  your  personal  welfare;  and,  I  humbly 
trust,  with  a  sincere  concern  also  for  those  great  inter- 
ests to  which  we  are  each  of  us  devoted. 

I.  The  first  object  to  which,  with  this  view,  I  would 
most  earnestly  direct  your  attention,  is  the  danger  of 
pride. 

Few  men  do  not  require  to  guard  against  this  very 
dangerous  disposition,  and  few  situations  exist  where 
temptations  to  it  do  not  arise.  The  situation  of  a  min- 
ister, though  it  presents  the  most  powerful  motives  to 
humility  and  gentleness,  yet  is  not  without  its  trials  o 
this  side  also  of  faith  and  a  good  conscience.  Th 
office  which  he  holds  is  important,  and  accompanied 
with  considerable  influence.  Much  respect  is  usually- 
attached  to  it,  and  the  well  disposed,  the  kind,  and  the 
humble,  delight  to  give  to  their  pastor, expressions  of  re- 
gard.    His  talents  and  education  also,  give   him  ad 


236  On  Pride, 

vantages  over  many  with  whom  he  associates.  The 
duties  of  instructing,  admonishing,  and  reproving,  are 
apt  insensibly,  from  their  nature,  to  inspire  ideas  of 
superiority,  which,  unless  carefully  counteracted,  will 
grow  too  powerful.  Even  the  independence  of  our 
situation,  and  that  equality  of  rank  and  power  which 
prevades  the  members  of  our  church,  though  attended 
with  many  advantages,  will  prove,  to  some  characters, 
temptations  to  high-mindedness,  and  afford  opportuni- 
ties of  indulging  it. 

Such  circumstances,  I  am  sure  you  will  pardon  me 
for  adding,  we  are  m  danger  of  feeling  peculiarly 
powerful,  in  the  earlier  periods  of  our  ministry.  At 
fust  the  idea  of  its  importance  and  difficulty,  the  nov- 
elty of  our  situation,  anxiety  for  the  due  discharge  of 
duties  to  which  we  are  not  yet  accustomed,  respect  to 
strangers  and  desire  of  their  good  opinion,  all  lead  to 
consideration,  diligence,  and  exertion,  and  tend  to  pro- 
duce a  modest  and  amiable  deportment.  Such  feel- 
ings, it  is  our  interest  long  to  cherish  and  maintain. 
But  how  often  does  it  happen  that  they  quickly  van- 
ish, and  the  mind,  as  if  freed  from  some  impending 
weight,  rises  to  a  state  of  excessive  elevation.  High 
spirits  succeed  to  modesty  and  diffidence;  unreasona- 
ble ideas  of  the  rank  connected  with  our  office  and  the 
respect  which  is  due  to  us,  of  the  superiority  of  our 
knowledge,  of  the  nature  of  our  independence,  privi- 
leges, rights,  and  personal  influence,  are  apt  to  take  pos- 
session of  our  mind.  These  combine  with  the  im- 
petuosity and  inexperience  of  youth;  and  arc  increased 
by  those  attentions  and  marks  of  respect,  which  the 
kind  and  the  friendly  peculiarly  pay  to  their  minister, 
when  he  firs>t  takes  up  amongst  them  his  residence. 
Such  circumstances,  render  this  a  critical  period  in 
the  life  of  a  clergyman,  and  on  the  conduct  which  he 


On  Pride.  23«' 

now  pursues,  will  depend  much  of  his  future  usefulness. 
If  he  maintains  the  lowliness  becoming  his  character, 
and  the  modesty  suited  to  his  circumstances:  if  deeply 
conscious  of  the  importance  of  his  trust,  and  the  diffi- 
culty and  extent  of  his  duties,  he  earnestly  and 
diligently  seeks  the  direction  of  God,  gives  himself 
wholly  to  his  ministry,  and  endeavors  to  fulfil  its  du- 
ties to  the  utmost  of  his  power;  if  he  contemplates  his 
people  with  affection,  enters  into  their  joys  and  sor- 
rows, and  earnestly  desires  their  spiritual  good:  if  he 
places  to  their  right  motive  the  attentions  which  are 
paid  him,  considers  them  with  gratitude,  and  feels 
them  as  additional  reasons  for  diligence  and  exertion, 
in  the  accomplishment  of  the  great  objects  committed  to 
his  trust,  then  may  the  fairest  hopes  of  usefulness  and 
honor  be  formed  of  him,  and  we  may  expect  to  see 
him  an  able  and  faithful  minister  of  the  New  Testa- 
ment. But  what  must  be  our  expectations,  if,  instead 
of  such  views  and  feelings,  ideas  of  superiority  are 
cherished,  and  the  pride  of  knowledge  and  office  is  in- 
dulged: if  his  thoughts  are  allowed  to  dwell  continually 
on  the  rights,  and  privileges,  and  influence,  and  mere 
external  circumstances  of  his  situation,  while  the  feel- 
ings and  character,  duties  and  labors,  proper  to  him  as 
a  minister,  and  for  the  sake  of  which  alone  he  has  re- 
ceived those  privileges,  are  only  occasionally  consider- 
ed, and  then  with  little  seriousness  and  affection?  \\hat 
must  be  our  expectations  if  such  a  temper  of  mind  be 
allowed  to  increase;  such  supercilious  and  haughty  no- 
tions allowed  to  predominate  in  his  character;  it  they 
shall  be  permitted  to  appear  in  his  manners,  his  con- 
versation, his  public  and  private  conduct?  Alas!  what 
car)  we  expect  but  a  useless  and  despised  ministry;  a 
life  marked  with  negligence  or  >vith  arrogance  and 
rashness. 


238  On  Pride. 

Let  us  look  to  the  manners  of  such  an  individual 
in  the  ordinary  intercourse  of  human  life.  Continu- 
ally occupied  about  himself,  and  imagining  that  what 
concerns  such  a  one  as  he,  must  always  be  important 
and  interesting,  you  see  him  ever  talking  of  his  own 
little  matters,  and  informing  us  what  he  has  done  and 
what  he  means  to  do.  He  thinks  it  necessary  to  lead 
the  conversation  in  every  company,  or,  if  this  be  not 
permitted  to  him,  he  feels  and  looks  as  if  he  had  been 
treated  with  disrespect.  The  superiority  of  his  knowl- 
edge, he  conceives,  entitles  him  to  dictate  on  every 
subject,  and  pronounce  with  decision  on  every  ques- 
tion. He  is  impatient  of  contradiction,  loud  and  hot 
in  argument  and  debate.  Or,  perhaps,  he  conceives 
it  to  be  more  dignified  to  wrap  himself  in  a  cold  and 
sullen  reserve,  and  assume  the  appearance  of  superior- 
ity to  the  opinions  and  conversation  of  the  company 
around  him.  Wise  and  highly-educated  man!  he  can- 
not stoop  to  the  trifling  topics  of  ordinary  men;  nor 
with  such  a  mind,  can  he  receive  pleasure  from  con- 
versation upon  the  common  objects  of  human  life.  Or, 
perhaps,  he  is  seized  with  an  unusual  desire  to  please; 
he  is  easy  and  familiar,  nay,  condescends  to  be  face- 
tious and  entertaining;  yet,  even  in  his  condescension, 
he  seeks  to  convince  you  of  his  superiority;  and,  in  his 
freest  hours  of  cheerfulness,  you  see  him  endeavoring 
to  impress  on  you  the  idea  of  his  importance.  The 
same  disposition  will  be  seen  operating  and  aft'ecting 
his  manners,  in  the  society  of  men  of  superior  condi- 
tion. The  manner  may  be  differently  modified,  but 
you  see  the  same  unbecoming  spirit,  producing  effects 
equally  foolish  and  disgusting.  If  he  possesses  some 
pliancy  of  temper,  and  is  mean  enough  to  plume  him- 
self on  receiving  the  notice  of  the  great,  he  will  sub- 
due for  a  time  the  haughtin^s  of  his  carriage,  submit 


On  Pinde.  239 

to  fawn  and  to  flatter,  that  he  may  acquire  a  portion 
of  that  distinction  which  is  attached  to  the  favor  of  the 
rich.  His  pride  is  smothered  for  a  time,  only  that  it 
may  afterwards  burst  forth  with  more  violence.  He 
recompenses  himself  for  his  temporary  submission,  by 
additional  superciliousness  to  inferiors,  and  his  inso- 
lence is  generally  in  proportion  to  the  lowness  to 
which  he  had  stooped.  But,  though  with  his  pride, 
he  should  not  have  yet  learned  to  join  the  meanness 
of  the  sycophant,  his  unhappy  temper  will  produce  a 
manner  most  unbecoming  and  displeasing.  Filled  with 
high  ideas  of  what  is  due  to  him.  ambitious  to  support 
what  he  conceives  the  dignity  of  his  character,  and  to 
mark  his  independence,  you  see  him  assume  a  disgust- 
ing familiarity,  affecting  an  ease  which  he  does  not 
feel,  with  a  disquieted  mind  obliging'  himself  to  talk 
and  bustle,  and  thus  becoming  presumptuous  upon 
system.  Or,  jealous  of  his  dignity,  he  contemplates 
all  around  him  with  suspicion,  misinterprets  every  trifle, 
imagines  neglects  and  perceives  insults  in  every  look 
and  every  tone.  Retired  within  himself,  he  repels 
every  attempt  at  easy  intercourse,  and  will  not  permit 
himself  to  accept  of  attention  or  make  a  return  of 
civilities.  The  same  wretched  disposition  vvill  follow 
such  men  in  all  their  intercourse  with  their  people. 
Now,  they  will  be  seen  walking  with  starchness  and 
formality,  expecting  the  tribute  of  respect;  sometimes 
receiving  the  attentions  paid  them,  with  negligence; 
at  other  times,  with  the  nauseous  affectation  of  com- 
placency. NoWj  you  sec  them  swaggering  with  the 
affected  carelessness  of  men  of  fashion;  or,  i-.ovv,  mov- 
ing with  the  slow  gait  of  men  abstracted  from  the 
world,  and  devoted  to  deep  research  and  serious  med- 
itation. 


240  On  Pride. 

Alas!  how  little  do  proud  men  consider  the  scorn 
and  disgust  which  they  excite  against  themselves;  and 
how  often  their  carriage,  manners,  speeches  and  ac- 
tions, are  subjects  of  ridicule  to  those  whom  they  sup- 
posed were  looking  up  to  them  with  awe  and  admira- 
tion. But,  if  a  minister  of  the  gospel  should  ever  be 
seen  allowmg  himself  in  such  conduct,  sentiments  of  a 
graver  order  would  absorb  our  lighter  feelings,  and 
leave  to  a  serious  mind  only  grief  and  mortification. 
Connecting  with  his  character,  ideas  of  a  sacred  and 
amiable  kind;  conceiving  him  to  be  designed  for  an 
ensample  to  his  flock,  in  humility,  gentleness,  patience, 
long-suffering,  kindness,  a  spiritual  and  devout  temper: 
desirous  to  see  him  devoted  to  the  eternal  interests  of 
his  people,  and  the  object  of  their  esteem,  regard,  and 
confidence,  all  our  best  feelings  are  shocked  by  the  ex- 
hibition of  a  style  of  manners  so  unseemly,  and  beto- 
kening a  character  so  different  from  that  for  which 
he  should  be  distinguished.  But  this  will  be  experi- 
enced still  more  strongly  by  those  who  are  placed  nu- 
der  his  care.  Is  this  he,  who  is  to  take  charge  of  the 
spiritual  interests  of  me  and  my  family;  who  is  to  teach 
us  the  great  truths  of  the  gospel,  enforce  them  on  our 
hearts,  and  lead  us  to  their  practice?  is  this  he,  who  is 
to  direct  our  thoughts  and  affections  to  God,  inspire 
and  animate  our  devotions,  and  bear  the  expression 
of  our  desires  to  the  throne  of  mercy?  is  this  he,  who 
is  to  convince  us  of  sin,  win  us  to  Christ,  confirm  our 
faith,  strengthen  our  resokitipn,  warn  us  of  danger, 
and  encourage  us  in  the  road  to  heaven?  Ah!  is  this 
he,  from  whom  we  are  to  look  for  spiritual  consolation, 
for  sympathy  in  our  sorrows,  counsel  in  our  difficul- 
ties; whose  wisdom  and  tenderness  will  engage  our 
confidence,  support  our  minds  in  sickness  and  despon- 
dency, and  give  us  direction  and  comfoit  in   the  view 


On  Pride,  241 

«f  eternity?  Where  is  the  quality  that  can  engage  my 
esteem  and  affection?  My  feelings,  which  would 
have  gone  forth  to  meet  and  welcome  him  with  grate- 
ful confidence,  are  driven  back,  wounded  and  hurt, 
upon  my  beating  and  recoiling  heart. 

Bat  if  pride  should  be  allowed  to  predomii^ate  in 
the  character  of  a  minister,  it  will  not  merely  affect 
his  general  manners,  but  his  conduct  in  the  discharge 
of  almost  every  duty  of  his  office. 

When  a  young  man  first  takes  his  seat  in  those 
courts,  where  he  is  appointed  to  judge  in  qucbtions, 
which  either  regard  the  general  interests  of  the  church, 
or  the  privileges  of  individuals,  many  circumstances 
surround  him,  which  should  repess  pride,  and  dispose 
him  to  modesty  and  diffidence.  He  enters  on  duties 
to  which  he  has  not  been  accustomed;  many  questions 
are  continually  arising  which  are  new  to  him;  his 
powers  of  mind  have  not  yet  been  matured  by  age, 
knowledge,  and  experience;  and  around  him  sit  men 
not  only  of  greater  experience  and  years,  but  lon-r  ac-' 
customed  to  the  consideration  of  such  questions  as 
those  which  are  to  be  judged  of  and  determined.  In 
such  a  situation,  though  a  young  man  feels  h.s  inde- 
pendence, and  resolves  to  act  according  to  the  dictates 
of  his  conscience,  yet  it  might  be  expected,  that  he 
would  manifest  some  diffidence  of  himself;  that  he 
would  wait  long,  and  consider  well,  before  he  formed 
his  opinion,  and  hear  with  desire  and  attention  the 
sentiments  of  the  more  experienced:  it  might  be  ex- 
pected, that  when  called  to  give  his  judgment,  he 
would  expres.s  his  sentiments  with  modesty  and  cau 
tion;  that  when  he  differed  in  opinion  with  his  breth- 
ren, he  would  differ  with  some  appearance  of  regret, 
and  distrust  of  his  own  judgment;  at  least,  that  every 
appearance  of  disrespect  t)  tie  opinions  of  others 
31 


242  On  Pride. 

vVvjuld  be  banished  from  his  manner  and  his  language. 
But  liow  overbearing  is  the  influence  of  a  proud  and 
haughty  spirit;  what  obstacles  does  it  not  overthrow 
in  its  towering  and  overwhelming  tide!  All  the  fen- 
ces with  which  he  was  surrounded,  are  quickly  and 
impetuously  borne  down;  and,  regardless  of  every  op- 
posing sentiment,  he  pushes  forward.  Having  no  dis- 
trust of  his  talents,  and  eager  to  distinguish  himself,  be 
must  speak  on  every  subject.  As  his  self-sufficiency 
increases,  and  ease,  by  familiarity,  is  added,  he  not  only 
pel  eraptorily  decides,  but  proceeds  to  dictate  and  direct. 
He  assumes  the  tone  and  manner  of  a  master;  listens 
not  to  the  opinions  of  other  men,  or  treats  them  with 
disrespect.  Contradiction  is  an  offence  which  cannot 
be  passed  over  with  impunity.  Difference  of  opinion 
seems  to  him  as  a  defiance  of  a  foe;  nor  does  bethink 
of  the  cruelty  or  justice  of  the  means,  in  his  zeal  to 
hunble  and  conquer  his  opponent.  To  yield  he 
would  consider  as  meanness;  and,  though  the  object 
should  be  trifling,  it  must  be  contended  for  to  the  last. 
His  haughty  mind  considers  not  that  he  sits  in  an  as- 
sembly of  brethren,  met  for  mutual  consultation;  and 
the  general  good  is  lost  in  the  idea  of  his  personal 
dignity,  and  fondness  for  rule.  He  is  equally  disgust- 
ing in  the  presum;>tion  of  success  and  the  irritation 
of  disappointment:  now  arrogant  and  overbearing; 
then  peevish  or  morose.  Even  the  men  to  whom  he 
owes  the  greatest  obligation,  escape  not  the  etfects 
of  his  insolence.  Decency  and  gratitude  are  forgotten, 
and  the  fi'iend  who  cannot  support  his  views,  he  con- 
siders and  treats  as  an  enemy. 

Let  not  this  picture  be  thought  exaggerated.  Be 
assured  that  if  pride  be  allowed  to  predominate  pow- 
erfully in  the  mind,  whatever  be  the  character,  what- 
ever the  condition,  it  will  produce  even  worse  eflects 


On  Pride.  243 

than  i\\csc,.  Tlu;  unhapplness  of  such  a  man  is  great. 
And  if  his  temper  be  not  at  an  early  season  subdued,  it 
will  produce  a  state  of  exasperation  of  soul,  in  the 
pain  and  irritation  of  which,  not  only  the  remembrances 
of  better  days  will  be  forgotten,  but  the  strongest  obli- 
gations forcibly  torn  asunder,  and  plans  of  injustice  and 
malignity  even  deliberately  pursued. 

A  frequent  experience  of  such  circumstances,  led  a 
very  wise  and  aged  minister  often  to  repeat,  "tl;at  the 
character  of  no  man  could  be  known  while  he  was  in 
a  state  of  dependence."  So  often  had  he  found  him- 
self mistaken  in  his  judgments  of  the  young;  and  so 
frequently  had  he  seen  the  meek  and  timid  bird  which 
had  fled  to  him  for  shelter,  afterwards  displaying  in 
the  sunshine  all  the  ostentation  of  self-importance,  and 
even  attacking  with  rudeness  the  hand  which,  a  short 
time  before,  had  been  stretched  out  for  its  succor.  I 
am  far  from  adopting  this  observation  in  its  full  extent; 
but  it  furnishes  us  with  an  additional  motive,  to  con- 
sider how  apt  a  change  of  condition  is  to  produce  a 
change  of  character,  and  how  important  is  the  duty  of 
attending  carefully  to  the  effect  of  circumstances  upon 
our  temper  and  principles. 

But,  I  would  especially  guard  you  against  every 
tendency  to  a  haughty  and  overbearing  temper,  in  the 
discharge  of  your  ministerial  duties  among  your  peo- 
ple. In  such  duties,  it  is  particularly  odious  and  fatal 
in  its  consequences;  and,  in  them,  temptations  to  it 
will  be  frequently  afforded.  How^  many  are  the  rea- 
sons which  a  minister  has  for  humility  in  the  discharge 
of  his  duty;  how  many  the  ties  of  affection  by  which 
he  is  bound  to  his  people;  how  many  the  inducements 
to  consider  tliem  with  tciiderness,  hear  with  their  in- 
lirnilties,  and  contemplate  their  weaknesses  with  pity! 
And  how  odious  th  it  temper  which  can  harden  the 


244  On  Pride. 

heart  against  the  softening  influence  of  such  circuni- 
stances! 

Besides  his  public  instructions,  a  minister,  (according* 
to  the  rules  and  customs  of  the  church  of  Scotland,)  is 
called  to  visit  the  families  of  his  parish,  and  communi- 
cate to  them,  according  to  their  characters  and  circum- 
stances, domestic  instruction:  he  is  called  regularly  to 
catechise,  and  inquire  into  the  religious  knowledge  of 
his  people,  according  to  thek^  various  ages  and  condi- 
tions; to  examine  into  their  qualifications  for  making 
public  profession  of  the  Christian  faith,  and  being  ad- 
mitted as  members  of  the  Christian  society:  he  is  called 
to  watch  over  the  characters  and  conduct  of  his  flock, 
give  to  them  advice  and  admonition  suited  to  their 
condition,,  encourage  and  support,  assist,  strengthen, 
and  confirm  them  in  faith  and  holiness;  often  privately 
to  administer,  when  necessary,  warning  and  reproof, 
and  sometimes  even  publicly  to  rebuke  with  authority. 
It  is  evident  that  the  nature  of  such  important  duties, 
and  circumstances  frequently  arising  in  the  course  of 
the  discharge  of  them,  unless  carefully  watched,  may 
lead  the  mind  to  ideas  of  superiority,  and  give  oppor- 
tunities for  fostering  and  indulging  them.  Even  the 
cases  of  the  poor,  if  the  mind  is  unhappily  disposed, 
may  furnish  temptations  of  this  nature.  They  bring 
to  you  their  complaints,  they  look  to  you  for  counsel 
and  assistance;  you  are  the  patron  from  whom  they 
expect  protection  from  injury,  by  whom  their  case  is 
to  be  considered,  and  through  whose  influence  they 
expect  relief.  There  is  a  flattery  in  such  application, 
and  an  acknowledgment  of  your  power,  which  may 
affect  your  temper  and  conduct.  Your  studies  and 
occupations  will  often  be  interrupted  unseasonably  by 
their  importunity;  and  often  you  will  find  them  unrea- 
SDiiable  in  their  expectations,  and  unwilling  to  under- 


On  Pride.  245 

stand  and  to  follow  your  counsels.  If  you  do  not 
teach  yourself  to  recall  and  recollect  those  more  tender 
and  affecting  sentiments  which  your  relation  to  them 
and  the  nature  of  their  condition  should  awaken,  you 
are  in  danger  of  yielding  to  irritation,  and  causing  them 
to  feel  too  strongly  their  inferiority  and  dependence. 
The  manner  which  pride  will  assume  in  the  dis- 
charge of  our  ministerial  duties,  will,  without  doubt, 
be  varied  by  circumstances,  and  also  by  the  other 
principles  of  the  mind  with  which  it  is  associated.  But 
it  will  most  usually  appear  under  two  forms,  by  any 
resemblance  to  which  in  your  conduct,  you  may  judge 
of  the  tendency  of  your  temper.  These  are,  a  con- 
temptuous carelessness,  or  a  rigid  severity.  When 
men  join  to  arrogance,  a  feeble  sense  of  religion,  aspire 
after  the  character  of  men  of  the  world  rather  than 
that  of  ministers  of  the  gospel;  yet,  at  the  same  time, 
plume  themselves  on  the  privileges,  rank,  and  author- 
ity of  their  office,  a  combination  of  irreverence,  with 
contempt  of  their  people,  must  mark  their  conduct. 
An  insulting  and  affected  negligence  will  predominate 
in  their  manner  and  address;  their  duties  will  be  per- 
formed hastily,  and  with  superciliousness;  and  the 
minds  of  their  people  will  be  wounded  by  the  disre- 
spect with  which  both  they  are  treated  and  the  sacred 
interests  of  religion.  No  condescension  is  manifested 
to  the  weak,  no  instruction  is  given  to  the  ignorant, 
no  forbearance  shown  to  the  prejudiced  and  mistaken; 
nor  is  encouragement  given  to  the  humble  to  unbosom 
their  fears  and  perplexities,  to  the  alTlictcd  to  seek  for 
direction  and  relief.  The  man  who  can  pass  days  in 
listening  to  folly  and  profanity,  in  the  company  of  the 
great,  cannot  stoop  to  converse  a  i'cw  moments  with 
the  poor  of  his  flock,  on  the  concerns  of  their  souls 
and  the  difficulties  of  their  lowlv  state.    More  fearful 


246  On  Pride. 

of  their  intrusion  than  anxious  to  do  good,  more  jeal- 
ous of  his  dignity  than  indulgent  to  their  feelings  and 
compassionate  to  their  condition,  he  shrinks  from  every 
approach  like  familiarity,  as  if  a  serpent  had  touched 
him;  and  the  appearance  of  a  tendency  to  religious 
conversation,  he  considers  as  a  signal  to  retire  into  his 
high  tower,  and  draw  up  against  approaching  pre- 
sumption; sometimes  for  holding  forth  the  shield  of 
cold  contempt,  or  driving  them  off  with  the  direct 
assault  of  repulsive  levity  and  heart-wounding  ridicule. 
The  opposite  extreme  of  rigid  severity,  will  be  found 
also  to  be  the  effect  of  pride,  modified  and  directed  in 
its  expression  by  different  principles.  Wherever  a  just 
feeling  of  the  supreme  importance  of  religion  prevails 
in  the  mind,  men  will  be  earnest  and  assiduous  in  la- 
boring to  promote  its  interests.  Yet  such  is  the  imper- 
fection of  our  nature,  that  even  excellent  men  have 
been  observed  sometimes  permitting  this  pure  principle 
to  be  polluted,  and  perverted  from  its  natural  course, 
by  the  occasional  admission  of  unhallowed  passions; 
nay,  the  performance  of  their  duties  to  be  sullied  by 
the  coloring  of  natural  temper  or  some  improper  dis- 
position, which,  for  the  moment,  prevails.  When  such 
has  been  the  case,  alas!  how  have  their  characters 
fallen,  their  labors  failed  of  success,  and  the  interests  of 
religion  suffered  through  their  means.  In  proportion 
as  such  impure  principles  are  allowed  to  mingle  with 
the  exercise  of  our  duties,  the  power  of  religion  will 
decline.  Insensibly,  inferior  principles  occupy  the 
place  of  those  high(M'  feelings  and  motives  by  which 
we  once  sought  to  be  actuated;  and  while  the  same 
exterior  is  preserved,  and  the  same  general  course  of 
duty  is  pursued,  the  pure  principles  of  religion  no 
longer  predominate.  The  etieam  which  flows,  though 
it  flows  in  the  same  course,  is  no  longer  of  the  same 


On  Pridt.  247 

nature;  though,  at  a  distance,  it  is  similar,  both  its  color 
and  qualities  arc  changed;  nor  will  it  relVesh,  fertilize, 
and  clothe  with  joy  and  verdure,  the  lands  which  it 
waters.     It  is  hence  that  ostentatious  paiade,  improper 
seventy,  the  passionate  or  high  exercise  of  authority, 
have  been  sometimes  seen  mixed  with  a  strict  attention 
to  general  duties.     Nay,  such  is  the  influence  of  sinful 
passions,  not  only  over  the  conduct  but  the  judgment 
and  the  conscience,  that  a  man  may  be  observed  im- 
agining himself  possessed  of  a  peculiar  regard  for  the 
gospel,  while  his  character  is  distinguished  for  the  want 
of  meekness,  gentleness,  patience,  forbearance,  long  suf- 
fering, those  pure  and  lovely  traces  of  the  image  of  the 
heavenly;  and  his  conversation,  manners,  and  conduct 
in  the  discharge  of  his  sacred  functions,  are  marked 
with  the  injustice  and  cruelty  of  an  overbearing  and 
intolerant  temper.     Gloom  and  suspicion  sit  scowling 
upon  his  brow,  every  tone  and  expression  is  harsh  and 
dictatorial.   The  slightest  opposition  is  interpreted  into 
rebellion,  irreligion,  or  indifference.     When  reproof  is 
administered,  it  is  unmixed  with  sorrow  for  the  sinner, 
and  wears  more  the  appearance  of  the  domination  of 
a  tyrant,  than  the  paternal  authority  of  a  minister  of 
Christ.     Thus  the  humble  are  discouraged,  the  contrite 
overwhelmed,  the  irascible  driven  to  resistance,  and 
the  careless  and  presumptuous  hardened  in  their  sins. 
In  the  mean  time,  he  is  himself  lifted  up  with  the  conceit 
of  superior  purity  and  strictness;  and  while  he  is  in- 
dulging the  arrogance  and  severity  of  his  temper,  l.q 
tlatters  himself  that  he  is  influenced  by  a  just  indigna- 
tion, and  only   manifesting  a   necessary    displeasure. 
The  disgust  of  his  people  he  attributes  to  their  Want  of" 
religious  principle.     Nor  does  he  allow  himself  to  be 
lieve  that  he  might  be  equally  vigilant,  strict,  and  faith- 
ful, in  admonition,  examination,  and  discipline,  thoiioh 


248  On  Pride. 

he  manifested  some  mixture  of  that  tcisdom  'which  is 
from  above;  that  wisdom  which  his  great  M aster  con» 
timially  displayed  in  the  most  trying  circumstances, 
and  to  the  chief  of  sinners;  that  wisdom  which  the 
rudest  of  his  people  would  acknowledge,  and  to  which 
few,  even  of  the  most  hardened,  would  refuse  to  yield; 
that  wisdom  before  which  the  contrite  would  bend  to 
the  lawest  earth,  and,  prostrate,  would  kiss  even  with 
tears  of  gratitude  the  hand  which  laid  upon  them  the 
rod. 

O!  how  little  is  there  of  true  Christianity  in  the 
world,  amidst  the  numerous  pretensions  to  it!  how 
little  is  there  of  the  humble,  the  meek,  and  peaceful 
spirit  of  the  gospel!  What  fierceness, contention,  jeal- 
ousy, impatience,  desire  of  rule,  power,  and  domina- 
tion, among  many  who  suppose  themselves  religious; 
and  among  those  who  seem  to  remember  that  humil- 
ity is  a  virtue,  how  often  do  we  see  only  the  affectation 
and  profession  of  it!  But  if  humility  is  to  disappear 
from  the  Christian  world,  let  it  at  least  be  seen  among 
the  ministers  of  the  gospel.  As  meek  and  lowly  in 
heart,  our  blessed  Master  chose,  in  a  peculiar  manner, 
to  represent  himsejf,  and  one  of  the  last  lessons  which 
he  taught  his  disciples,  and  ieit  in  solemn  remembrance 
on  their  minds,  was  an  affecting  lesson  and  example 
of  humility.  ^'Verily,  verily,  I  say  unto  you,"  he  con- 
cluded, "the  servant  is  not  greater  than  his  lord,  neither 
he  that  is  sent  greater  than  lie  that  sent  him."  Remem- 
ber too  the  words  of  our  divine  Master  on  another 
occasion,  "Whosoever  shall  exalt  himself  shall  be 
abased,  but  he  that  humbleth  himself  shall  be  exalted." 
Pride  prevents  the  attainment  of  the  object  which  it 
desires,  and  deprives  a  man  of  that  respect  which  he 
would  otherwise  receive.  It  exposes  him  to  many 
mortifications,  and  destroys  his  peace  of  mind.     It  is 


On  Pride.  240 

wholly  i inconsistent  with  our  condition  as  dependent, 
JVail,  and  guilty  creatures.  It  is  peculiarly  offensive  in 
a  minister  of  Christ;  and,  which  is  too  little  considered, 
it  is  so  directly  opposed  to  the  spirit  of  the  gospel,  that, 
while  it  predominates,  we  are  not  et  titled  even  to  the 
name  of  Christians.  But  it  is  attended  with  peculiar 
guilt,  when  indulged  hy  a  minister  to  his  people. 
They  are  connected  with  him  by  a  relation,  the 
thought  of  which  should  interest  his  best  affections; 
and  they  are  pi-eser^ted  to  htm  utidc  r  many  views  fit- 
ted to  touch  the  heait.  He  is  called  to  discharge 
amongst  them  various  duties  which  should  teach  him 
humility,  and,  by  their  imp  >itdnce,  sublimity,  and  the 
greatness  of  their  object,  raise  his  soul  above  the  little- 
ness and  the  selfishness  of  pride. 

Frequently,  then,  present  to  yourself  your  peo- 
ple under  these  interesting  views,  and  imbue  your 
mind  with  a  deep,  powerful,  and  constant  feeling  of 
the  gVi-i't  object  for  which  ycu  are  set  apait  tu  the 
ministry  of  the  gospel.  Consider  tiiem  as  a  portion 
of  the  flock  of  Christ,  to  whose  interests  he  has  dedi- 
cated you,  and  in  n'nose  welfare  he  takes  the  tender- 
est  concern.  Warm  your  heait  with  the  thought  of 
promoting  their  everlasting  happiness,  by  mild,  affec- 
tionate, pei^evering  endeavoi-s  to  do  them  good.  And, 
finally,  place  habitually  before  your  mind,  the  great 
account  which  you  must  render  to  their  Lord  and 
yours,  of  the  manner  in  which  you  have  fulfilled 
umong  them  your  trust.  Such  views  will  repress  pride, 
elevate  your  people  in  your  apprehension,  render  their 
spiritual  interests  more  dear,  and  lead  you  with  anxiety 
to  remove  from  your  conduct,  whatever  would  retard 
their  improvement  and  injure  their  happiness. 

lletlect  also  on  the  nature  of  those  tern)  tations  which 
dispose  to  pride.     Call  habitually  to  mind  that  knowl- 
32 


•sJ50  On  Pride. 

edge,  though  of  great  moment,  is  only  to  be  valued  as 
it  renders  us  better,  more  amiable,  and  useful  men.  Re- 
member also,  that  it  may  be  possessed  without  wisdom 
and  good  sei.se.  Nor  will  even  acuteness  of  intellect 
fit  a  man  lor  forming  just  judgments.  A  character  of 
mind  is  also  necessary.  And  vanity  selfishness,  a 
contracted  temper,  petty  passions,  and  prejudices,  have 
been  often  seen  u  fitting  men  of  learning  for  judging 
truly  of  the  most  ordinary  subjects  of  human  life,  still 
more  for  rising  to  discern,  to  feel,  and  to  estimate,  ob- 
jects of  a  more  refined,  elevated,  and  illustrious  order. 
But  what  is  of  chief  importance  for  you  to  remember, 
in  estimating  your  attainments,  is,  that  the  head  may 
be  stored  with  knowledge,  while  the  heart  is  depraved, 
the  character  mean,  the  life  useless  and  contemptible. 
It  is  justly  observed,  that  'the  *  progress  of  the  viitues 
is  not  always  in  proportion  to  literary  improvement; 
and  learning,  which  ought  to  meliorate  the  affections 
and  strengthen  the  principles  of  duty,  has  been  known 
to  distort  the  mind  by  pride,  and  engender  arrogance." 
It  is  much  to  be  feared,  that  while  some  idle  away 
their  time  in  foolish  gossipping,  others  conceive  the 
whole  preparation  for  the  ministry  to  be  the  acquisi- 
tion of  knowledge.  In  the  mean  time,  they  direct 
but  a  small  degree  of  their  attention  to  the  cultivation 
of  their  hearts,  their  growth  in  grace,  and  tne  formation 
of  those  habits  which  are  to  fit  them  for  the  active 
duties  of  their  profession.  They  have  that  knowledge 
which  puffeth  up,  while  they  want  that  which  humbles, 
yet  sweetens,  refines,  and  elevates  the  soul.  It  is  also 
ever  to  be  remembered,  that  one  useful,  active  habit, 
is  of  more  importance  to  mankind,  and  confers  more 
real  honor,  than  all  the  attainments  of  knowledge, 

•  I.,  Tcicrn month. 


On  Pride.  251 

when  they  are  used  merely  to  adorn  the  possessor,  and 
minister  to  his  gratifications.  Nor  let  it  be  forgotten, 
that  men  may  have  much  knowledge  joined  with 
great  ignorance  and  unskiltulness  in  the  business  of 
human  lite;  that  much  knowledge  important  to  man* 
kind  exists  beside  what  is  taught  in  schools  and  colleges; 
that  a  great  portion  of  this  knowledge  tl^e  most  dili- 
gent student  has  to  learn  on  his  entrance  into  the 
world;  and  that,  in  many  attainments  of  the  greatest 
moment,  he  will  find  himself  often  surpassed  by  the 
generality  of  his  people. 

Bear,  farther,  continually  in  mind,  that  the  honor 
and  privileges  connected  with  your  office,  were  attach- 
ed to  it,  not  for  your  sake,  but,  for  the  sake  of  religion, 
and  the  spiritual  interests  of  your  people.  It  is  from 
the  presumption  that  you  possess  the  spirit,  character, 
and  virtues,  necessary  to  your  office,  that  the  respect 
of  your  people  is  paid;  and  only  in  the  faithful  dis- 
charge of  your  duties,  will  this  long  continue  to  be 
given.  Soon  will  it  be  refused  by  the  offended  feelings 
of  an  injured  people,  who  will  either  avoid  or  treat 
with  just  indignation,  the  man  who  seems  so  greatly 
to  have  forgotten  both  their  characters  and  his  own. 
Remember  too,  that  if  a  minister  possesses  some  influ- 
ence over  the  comfort  of  his  people,  they  have  also 
great  influence  over  his.  Individual  dislike  is  not  to 
be  disregarded,  but  general  scorn  must  be  severely  felt, 
even  by  the  most  insensible.  Many  opportunities  of 
promoting  your  happiness,  your  people  must  possess, 
notwithstanding  your  independence,  and  many  the 
opportunities  also  of  wounding  your  feelings  and 
abridging  your  comforts.  The  overbearing  and  arro- 
gant, be  assured,  are  foolish  as  well  as  criminal. 

Repress,  then,  my  dear  sir,  every  tendency  to  piide; 
indulge  not  its  slightest  and  most  casual  suggestions; 


252  On  Pride. 

let  nothing  of  it  be  seen  in  your  conduct.  In  the  com- 
pany of  men  of  every  rank,  let  your  manners  be 
marked  with  simplicity.  Aim  not  at  distinction;  nor 
let  the  idea  of  yourself  seem  to  be  always  present  to 
your  imagination.  ^I'his  will  save  you  many  uneasy 
feelings,  render  your  conversation  more  easy  and  pleas- 
ing, yourself  more  amiable  and  respected.  Let  not 
the  jealousy  of  being  overlooked,  haunt  and  ditturb 
you.  Few  can  ever  design  disrespect,  and  it  is  suffi- 
cient to  maniiest  displeasure  when  the  mjury  is  done. 
Beware  of  seeming  to  seek  respect.  Express  your 
sentiments  to  men  of  every  rank  without  affectation. 
Be  cautious  of  speaking  frequently  of  yourself  and 
your  own  affairs.  Take  pleasure  in  bringing  forward 
the  humble;  and  be  assured,  that  by  a  judicious  direc- 
tion of  conversation,  you  may  receive  instruction  from 
the  meanest  of  your  flock.  Distrust  your  own  judg- 
ment when  it  differs  from  that  of  men  of  superior 
knowledge  and  experience;  and,  on  such  an  occasion, 
deliver  your  sentiments  with  peculiar  diffidence.  This 
you  will  find  to  be  prudent,  as  it  is  respectful.  If  your 
sentiments  be  just,  you  will  secure  more  attention;  if 
wrong,  retreat  will  be  less  difficult  and  painful.  In 
the  more  unpleasant  duties  of  your  ministry,  let  a  sense 
of  obligation  and  an  affectionate  concern  for  the  souls 
of  your  people,  ever  appear  to  [nedominate.  Let  there 
be  seen  no  haughtiiicss,  no  contempt,  no  unseemly 
passion.  To  the  poor,  especially,  show  yourself  the 
friend  and  the  couLseiltr.  Listen  v\ith  patience  to  their 
complaints,  and  answer  them  with  mildness.  When 
their  requests  aie  unreasonable,  give  them  your  reasons 
foi-  lefusal;  when  their  passions  and  prejudices  are 
strong,  Kunembcr  their  circumstances,  and  let  pity 
overcome  your  resentment;  n^ake  allowance  for  the 
hardships  uf  poverty,  think  of  the  weaknesses  often 


On  Vanity.  253 

attendant  upon  the  ignorant,  and  remember  that  no 
weakness  is  so  unpaidonable  as,  with  all  the  advan- 
tages you  possess,  to  indulge  in  peevish  humor.  By 
this  meek,  lowly,  aOcctionate  and  sympathising  con- 
duct, you  will  learn  to  consider  your  people  as  your 
children,  and  they  will  look  up  to  you  as  to  a  protector 
and  friend.  Mutual  affection  will  increase.  Their 
minds  will  open  to  your  instructions,  their  hearts  will 
accompany  your  words;  your  admonitions  will  meet 
With  deep  attention,  and  make  a  deep  impression. 
Your  own  heart  will  be  enlarged;  your  best  principles 
improved,  and  your  zeal  enlivened.  Obstacles  which 
would  otherwise  have  become  powerful,  will  fall  before 
you.  And  in  all  your  labors  you  uill  meet  with  the 
countenance  and  blessing  of  him,  who  came  "not  to 
be  miiiistered  unto,  but  to  minister,  and  to  give  his  life 
a  ransom  for  many." 

CHAPTER  II. 

ON  VANITY. 

IT  will  be  necessary  for  you  sedulously  to  guard 
against  every  tendency  to  vanity. 

The  desire  of  praise  is  a  natural  and  important  prin- 
ciple. It  is  an  useful  auxiliary;  but  scarcely  do  I 
know  the  occasion  on  which  with  safety,  innocence, 
pui ity  of  principle,  and  worth  of  character,  it  can  be 
allowed  to  dir'ect  and  govern  our  actions.  Few  de- 
sires in  human  nature,  too,  ar'e  mor'e  apt  to  pass  be- 
yond their  just  limits;  or,  are  more  dangerous,  when 
pr'edominant,  to  personal  religion  and  general  esteem. 
Few  desires,  it  may  be  added,  are  more  subtile  in  their 
operations,  and  reproach  us  in  more  various  ways,  and 
from  mor'c  various  quarters.     It  is  a  principle  against 


254  On  Vanity. 

which,  even  the  most  religious  characters  need  contin- 
ually to  guard;  for,  under  the  guise  of  the  most  amia- 
ble graces  and  superior  virtues,  and  in  the  discharge 
of  the  most  sublime  and  spiritual  duties,  it  assaults  and 
subdues  us.  No  situation  is  exempt  from  its  influence, 
but  men  in  public  situations  are  more  exposed  to  it  in 
a  peculiar  degree. 

T.he  wisest  and  the  best  feel  urgent  need 

Of  all  their  caution,  in  thy  gentlest  gales; 

But  swelled  into  a  gust — who  then,  alas! 

With  all  his  canvas  set,  and  inexpert, 

And  therefore  heedless,  can  withstand  thy  power? 

Obliged  to  come  frequently  forward  to  public  no- 
tice in  circumstances  where  their  talents,  dispositions, 
and  actions,  are  objects  of  peculiar  attention  and  obser- 
vation, where  opportunities  of  acquiring  distinction 
and  applause,  are  afforded  more  frequently,  extensively, 
and  variedly,  where  the  reward  of  public  praise  may 
be  often  and  justly  received,  and  the  intoxicating  pleas- 
ure which  it  gives,  may  be  frequently  and  even  law- 
fully partaken  of;  how  peculiarly  necessary  must  it  be 
for  men  in  public  situations  to  watch  the  influence, 
and  guard  against  the  undue  indulgence  of  this  se- 
ducing principle.  Naturally  strong,  without  vigilance 
and  care,  it  will  thus  grow  to  excessive  power,  subdue 
in  its  progress  the  highest  and  firmest  principles  of  the 
soul,  reign  continually  and  triumphantly  in  the  char- 
acter, appear  operating  in  every  situation,  and,  in  the 
most  opposite  circumstances,  direct  all  our  thoughts, 
views,  and  resolutions,  our  pursuits  and  actions,  con- 
versation and  looks,  voice,  manners,  and  deportment. 
And  as  to  the  danger  of  vanity,  the  situation  of  a  min- 
ister of  the  gospel  must  necessarily  expose  him,  so  the 
influence  of  it,  if  not  steadily  resisted,  will  prove  to  him 
unusually  fatal.     It  ',vill  incapacitate  him  for  the  dis- 


On  Vanity.  255 

charge  of  his  sacred  duties,  and  deprive  him  at  once  of 
esteem  and  of  usefuhiess.  It  will  destroy  the  power 
and  usurp  the  place  of  all  those  sublime  and  generous 
principles,  the  prevalence  of  which  only  can  make  him 
a  diligent,  zealous  and  faithful  minister  ot  Christ.  It 
will  follow  him  even  into  the  most  solemn  situations, 
where  the  highest  affections  should  prevail,  and  the 
highest  motives  animate.  It  will  banish  every  noble 
feeling  and  desire,  and  substitute  in  the  place  of  the 
sentiments,  expression,  and  manner  of  devotion,  the 
expression  of  a  selfish  and  little  mind,  or  the  artificial 
guise  and  thin  covering  of  grimace  and  affectation.  It 
will  render  weak,  nerveless,  and  puerile,  all  his  attempts 
at  usefulness;  alas!  lead  him  even  to  act  contrary  to 
his  convictions  of  duty,  and  to  sacrifice  the  good  of 
that  people,  whose  highest  interests  he  was  set  apart 
to  support  and  advance.  Even  where  it  has  not  tak- 
en such  entii-e  possession  of  the  mind,  in  characters 
where  higher  principles  still  continue  to  predominate, 
if  it  hath  been  allowed  unduly  to  characterise  the 
mind,  and  to  mix  an  undue  proportion  of  its  influence 
with  our  principles  and  motives,  it  will  be  found  to 
produce  the  most  dangerous  effects.  It  will  destroy 
that  noble  simplicity  of  feeling,  that  rectitude  of  design, 
sublime  and  ardent  desire  to  do  good,  which  directs  to 
the  best  means  of  accomplishing  its  object,  and  finds 
its  way  straight  and  quickly  to  the  heart.  The  dis- 
traction of  attention,  motive,  and  design,  experienced 
by  the  man  seeking  for  applause;  the  opposition  of 
different  feelings,  supposing  that  better  |>i'inciplcs  are 
felt;  the  desire  and  attempt  to  conceal  the  expression 
of  that  vanity,  which  is  continually  arising  and  pre- 
senting to  his  mind  its  objects,  chill  cvtvy  nobler  sen- 
timent, andrendcrhim  incapable  of  any  great,  vigorous, 
and  successful  effort.  They  produce  also  an  inconsis- 
tency>  often  both  of  sentiment  and   expression;  lead 


256  On  Vanittj. 

away  the  mind  from  the  direct,  the  natural  and  suc- 
cessful method  of  doing  good;  induce  us  to  adopt  such 
a  plan  as  we  imagine  will  give  the  best  occasion  for 
displaying  our  tttlents,  rather  than  for  profiting  our 
people,  and  to  mingle  such  an  infusion  of  sentiments, 
language,  and  manner,  as  will  insinuate  ideas  which 
we  suppose  will  conduce  to  our  personal  advantage. 
Nay,  even  when  such  objects  are  not  designed,  the 
leavening  mixture  of  selfish  and  vain  feelings,  which 
minole  with  our  better  sentiments,  will  insensibly  ap- 
pear, and  not  only  rob  us  of  our  better  feelings,  and 
palsy  our  exertions,  but  present  the  disgusting  picture 
of  our  weakness  to  the  most  undiscerning  spectator. 
But,  in  considering  this  subject,  it  is  proper  to  ob- 
serve, also,  that  men  desire  to  receive  praise  on  ac- 
count of  very  different  qualities,  and  from  very  differ- 
ent descriptions  of  persons.  Some,  indeed,  are  actuat- 
ed by  an  unbounded  thirst  for  fame,  and,  like  ambi- 
tious conquerors  who  seek  to  extend  their  victories 
over  every  country,  they  court  applause  from  men  of 
every  order,  and  on  account  of  many  and  various  at- 
tainments. But  the  generality  of  men  direct  their  de- 
sire of  praise  chiefly  to  one  species  of  objects.  This 
principally  possesses  their  thoughts,  in  this  they  desire 
principally  to  be  distinguished.  And  what  is  peculi- 
arly  unfortunate,  they  are  olten  disposed  to  be  chiefly 
vain  of  those  excellencies  in  which  they  are  most  de- 
ficient. The  case  of  Cardinal  Richlieu,  is  in  no  way 
uncommon;  who,  we  are  told,  "was  more  jealous  of 
the  oreat  reputation  of  Corneille,  than  of  the  power  of 
Spain;  and  more  flattered  with  being  thought  what 
be  was  not,  tlie  bist  poet,  than  with  being  thought  what 
he  certainly  was,  the  greatest  statesman  in  Europe.'" 
A  secret  d(jubt  of  our  eminence,  in  such  cases,  will 
often  be  experienced,  and  will  contiibute  to  render  the 


On  VanUy.  t57 

desire  of  praise  more  anxious,  and  the  gratification  of 
it  more  pleasing  Yet  sucli  inttuiial  suspicion  of  our- 
selves, by  the  flattery  of  false  friends,  and  still  more 
by  the  flattery  of  self  love  and  passion,  will,  in  general, 
be  easily  conquered;  belief  of  our  excellence  will  follow 
the  desire,  and  the  addition  of  self-conceit,  will  often 
render  still  more  disgusting  the  weaknesses  of  vanity. 
From  such  circumstances,  it  will  also  sometimes 
happen,  that  men  who,  in  the  general  course  of  life, 
are  not  marked  with  any  peculiar  predominance  of 
vanity,  on  particular  occasions,  will  be  seen  subjected 
in  the  most  humiliating  manner  to  its  power.  Their 
vanity,  like  some  kinds  of  insanity,  breaks  forth  chiefly 
on  those  occasions  which  bring  the  objects  of  it  before 
their  minds;  and  then  the  men,  who  before  seem- 
ed sober  minded  and  prudent,  will  sometimes  exhibit 
the  most  deplorable  instances  of  human  weakness  and 
folly.  You  must  be  sensible,  that  the  fatal  effect  of 
such  displays  of  weakness,  must  be  greatly  increased 
M'hen  they  are  of  a  kind  which  is  peculiarly  unsuitable 
to  the  time,  place,  and  occasion,  in  which  they  are  in- 
dulged; peculiarly  inconsistent  with  that  general  char- 
acter which  we  maintain,  those  exercises  and  duties  in 
which  we  arc  engaged,  and  those  objects  which  it 
ought  to  be  our  chief  desire  to  promote.  Ah!  with 
what  power  should  these  considerations  be  felt  by  us, 
who  are  devoted  to  discharge  the  solemn  duties  ol  the 
ministry  whose  occupations  lead  us  to  exercises  so  se- 
rious and  atTecting,  and  the  object  of  whose  office  is 
the  eternal  interests  of  our  fellow  creatures.  Even 
occasional  and  temporary  expressions  of  vanity,  what- 
ever be  its  nature,  in  such  circumstances,  arc  sinful, 
and  never  fail  to  produce  consequences  injurious  to 
the  honor  of  the  individual,  to  the  success  of  his  labors, 
and  to  the  interests  of  religion.  It  is  not  enough^ 
33 


258  On  Vanity. 

therefore,  that  we  guard  against  its  habitual  predomi- 
nance, dnd  satisfy  ourselves  that  it  forms  not  a  ruling 
part  of  our  character;  it  is  necessary  that  we  watch 
and  resist  every  occasional  temptation.  It  is  especially 
necessary  that  we  consider  tliat  species  of  vanity,  to 
which,  by  nature,  habit,  or  circumstances,  we  are  most 
in  danger  of  yielding;  and  knowing  our  danger,  that 
we  adopt  the  means  of  counteracting  it.  But,  above 
all,  it  is  necessary,  that  we  oppose  with  fii  m  deter- 
mination, its  influence  in  the  duties  of  oui*  office. 
There  its  influence  is  peculiarly  unworthy  and  unsuit- 
able, and  there  its  effects  peculiarly  fatal.  If  even  men 
whose  characters  and  conduct  are  not  wholly  deprav- 
ed by  the  predominating  influence  of  vanity,  and  who, 
in  the  general  course  of  life,  seem  to  be  guided  by  a 
sense  of  duty,  were  to  enter  into  their  hearts  and  ex- 
amine into  the  causes  which  have  led  them  in  their 
public  conduct  into  partial  deviations  from  rectitude, 
have  betrayed  them  into  weaknesses,  at  the  recollec- 
tion of  which  they  blush,  have  stained  their  most  able 
performances,  and  weakened  their  best  exertions;  I 
am  persuaded  they  will  find  no  cause  so  frequent  as 
the  improper  feeling  of  the  desire  of  applause,  which 
some  strong  temptation,  has  excited.  It  such  be  the 
case  with  men,  otherwise  valuable,  what  must  be  the 
case  with  those  who  willingly  yield  tliemselves  to  eve- 
ry temptation,  and  indulge  their  fatal  propensity  on 
every  occasion,  and  without  a  struggle. 

There  is  no  kind  of  vanity  more  natural  to  men, 
especially  men  of  education  and  studious  habits,  than 
that  of  deep  thinking  and  extensive  learning.  But 
you  are  placed  in  a  remote  situation  in  the  country, 
and,with  the  exception  of  a  few  individuals.your  |)eople 
consist  of  plain  and  unlearned  men.  A  leadmg  t  bject, 
we  would  imagine,  in  the  mind  of  a  minister  of  the 


On  Vanity.  259 

gospel,  desirous  to  promote  the  spiritual  interests  of 
Siicli  a  people,  would  be  to  clothe  his  ideas  in  the  sim- 
plest laoguage;  to  take  his  illustrations  from  objects 
which  they  would  most  easily  comprehend;  to  present 
his  thoughts  in  various  views;  and,  by  full  and  ample 
illustrations,  to  bring  the  subject,  at  the  same  time,  to 
the  understandings  and  the  hearts  of  his  hearers.  We 
should  imagine  that  every  man  would  attempt  this, 
who  was  under  the  influence  of  humanity,  even  al- 
thougli  he  did  not  deserve  to  be  ranked  among  the 
number  of  religious  characters.  Bat  let  us  suppose 
that  instead  of  this,  you  are  observed,  indulging  in 
speculations  which  they  cannot  understand,  or,  if  un- 
derstood, which  are  little  calculated  to  touch  their 
hearts,  of  comparatively  trifling  moment,  while  the 
great,  substantial  and  aJ'fecting  views  of  the  gospel  are 
seldom  brought  forward;  or,  that  the  thoughts  which 
you  express,  though  important,  are  clothed  in  the  ab- 
stract language  of  the  schools;  and  that  the  allusions 
you  employ  are  to  systems  and  sciences  with  which 
they  are  unacquainted;  or,  that  instead  of  full  and 
simple  illustrations,  you  present  a  mere  skeleton  of 
thoughts,  dry,  uninteresting,  and  passing  so  cjnickly 
before  the  mind,  that  they  can  neither  be  apprehended 
nor  retained.  Would  your  labors  be  followed  with 
success?  would  you  deserve  the  name  of  a  faithful 
minister  of  Clirist?  could  you  expect  the  aftection  of 
your  people,  or  that  they  should  wait  on  your  minis- 
try? Or  would  you  not  present  only  an  exhibition  of 
learned  folly?  would  not  your  labors  be  useless  and 
reprobated?  and  would  not  your  people,  flnding  no 
instruction  suited  to  them,  either  desert  your  ministry, 
or  uninterested  and  careless,  give  an  external  attend- 
ance from  custom,  while  they  remained  in  a  state  of 
lamentable  indilference  and  ignorance?    Whence  pro- 


26tf  '      On  Vanity. 

Geeds  a  conduct  so  wonderfully  unsuitable  and  un- 
worthy, in  a  man  seemingly  of  good  sense,  and  not 
entirely  irreligious?  The  cause  will  be  found  to  be  a 
selfish  vanity,  which  has  risen  superior  to  the  desire  of 
doing  good  to  your  people.  The  silly  desire  of  being 
esteemed  a  man  of  talents  and  research,  by  a  few  in- 
dividuals who  may  occasionally  mix  with  your  hear- 
ers, has  taken  possession  of  your  mind,  and  produced 
this  conduct,  which  is  so  absurd,  sinful,  and  justly 
offensive. 

But,  perhaps,  it  is  not  philosophy  and  abstract  rea- 
soning, for  which  you  wish  to  be  distinguished,  yoii 
are  seized  with  the  ambition  of  being  esteemed  a  man 
of  extensive  erudition  and  critical  acuteness.  Hence 
we  are  presented  with  a  parade  of  learning;  we  are 
overwhelmed  with  a  profusion  of  great  authorities,  and 
perplexed  with  subtile  criticisms  and  elaborate  discus- 
sions. And  do  you  by  these  enlighten  the  understand' 
ings  of  your  people?  do  you  enable  them  to  form 
more  clear  judgments,  and  more  just  opinions?  do  you 
confirm  their  faith,  enliven  their  devotions^  elevate 
their  thoughts,  inspire  and  confirm  holy  resolutions? 
or  have  you  excited  only  empty  wonder,  amused  their 
fancies,  iilled  their  heads  with  idle  notions,  perhaps, 
confused  their  minds,  tired  their  attention,  exhausted 
their  patience,  and,  in  solemn  trifling,  wasted  that  pre- 
cious season  in  which  3'ou  were  called  to  promote  the 
improvement  of  their  souls.  How  excessive  and  how 
perverted  that  vanity,  which  can  thus  overwhelm  both 
good  sense  and  religious  principle!  and  how  gicatly 
blinded  must  our  diHcernment  be,  when  we  suppuse 
that  by  such  means  we  will  increase  cur  reputation! 

But  let  me  suppose  yon  are  not  inclined  to  this 
species  of  vanity.  I  observe,  however,  in  some  of  the 
most  solemn  situations,  on  occasions,  and  in  the  dis- 


On  Vanity.  261 

charge  of  duties  peculiarly  fitted  to  rou?e  your  exer- 
tions, interest  your  heart,  inspire  the  greatest  earnest- 
ness to  effect  your  object,  that  your  attention  is  chiefly 
directed  to   objects  comparatively  of  small  mon>ent, 
that  your  modes  of  expression,  your  words,  tones  of 
toice,   and   gesture,   seem   greatly   to    occupy   your 
fcfioughts;  that  your  style  is  labored  and  ornamented; 
full  of  prettinesses  of  thought  and  language,  or  of  affect- 
ed pomp,   exaggerated  expression,  studied  pathos,  or 
flowers  of  fancy,  and  figures  of  rhetoric  which,  if  they 
should  please  the  imagination,  do  not  interest  the  heart. 
Whence  are  these  appearances  in  your  composition, 
style,  and  manner,  so  unworthy  of  your  powers  and 
your  education,  so  unworthy  of  your  situation,  the 
character  which  you  bear,  and  the  duties  in  which 
you  engage?  whence  this  exhibition  of  yourself  so  un- 
favorable to  your  reputation,  both  for  judgment  and  for 
piety,  and  so  ill  calculated  to  instruct  and  to  affect  the 
hearts  of  your  hearers?     If  you  will  look  into  the  re- 
cesses of  your  heart,  you  will  not  improbably  And  the 
cause  to  be,  an  excessive  and  ill  governed  desire  to  ap- 
pear before  the  world  as  a  man  of  literature,  taste,  and 
elegance.     This,  too   frequently   operating   on  your 
mind,  and  present  to  your  thoughts,  leads  you  to  forget 
the  importance  of  religious  truth,  and  the  spiritual  in- 
terests of  your  people.     If  such  objects  are  felt,  the 
sense  of  them  is,  for  the  time,  suspended.     You  write 
not,  you  speak  not  under  their  influence.     The  desire 
of  appearing  a  fine  writer  or  fine  speaker,  is  almost  ex- 
clusively experienced.     This  leads  your  thoughts  con- 
tinually  astray,  this  checks  every  noble  and  generouL^ 
emotion,  and  renders  your  discourses  weak,  spiritless, 
and  puerile.     This  unfits  you   for  attaining  even  that 
kind  of  excellence  which  you  desire;  and  deprives  you 
of  all  that  suitableness  of  Iceiing  and  of  spirit,  whieh 


E62  On  Vanity, 

inspires  and  directs  the  imagination,  gives  a  just  char- 
acter to  your  manner  and  your  language,  and  produces 
those  beauties  of  appropriate  imagery  and  expression, 
which  the  wise  approve,  and  almost  every  man  feels- 
and  admires.  Nay,  such  vanity  not  only  prevents  you 
from  rising  to  excellence,  it  corrupts  the  judgment  and 
leads  to  false  ideas  of  that  kind  of  excellence  of  which 
you  are  ambitious.  Directing  an  undue  proportion 
of  your  attention  to  lesser  beauties,  and  allowing  them 
to  figure  too  strongly  in  your  imagination,  you  lose 
the  relish  for  higher  excellencies.  What  you  chiefly 
admire,  you  endeavor  frequently  to  present.  Your 
style,  instead  of  presenting  the  just  expression  of 
thoughts  and  feelings  suited  to  your  situation  and  ob- 
ject, presents  an  exhibition  of  artificial  beauties  unsuit- 
ably introduced,  laboriously  and  affectedly  pourtrayed, 
which  vanity,  not  the  heart,  hath  inspired,  and  at 
which  both  judgment  and  sensibility  revolt.  In  the 
mean  lime,  all  the  higher  order  of  beauties  in  thought 
and  language  are  neglected;  or,  if  occasionally  found, 
are  lost  in  the  gaudy  coloring,  false  gems,  and  artificial 
glare,  which  surround  them.  Men,  without  real  cul- 
ture, and  who  affect  refinement,  may  pretend  to  ad- 
mire; but  the  wise  will  smile  and  pity.  Your  people 
will  hear  without  interest,  and  learn,  even  in  the  lowest 
sphere,  to  contemn  the  fopperies  and  affectation  of  their 
pastor.'  Tlic  interests  of  religion  will  languish  in  your 
hands,  and  even  those  who  may  admire  you,  will  be 
found  to  leceive  only  a  temporary  amusement  from 
your  ministrations. 

Many  of  tiiose  improprieties  of  manner  and  deliv- 
ery which  we  frequently  observe,  though  they  may 
arise  sometimes  from  disposition,  habit,  or  natural  im- 
perfections, yet  have  often  vanity  for  their  origin.  A 
just  and  ;y'uceful  delivery  in  public  speaking,  is  un- 


On  Vanity.  263 

doiibtedly  of  much  iinpoitance;  and  much  pains  should 
be  employed  in  early  lie,  not  only  to  overcome  natural 
and  habitual  defects,  but  to  acquire  the  capacity  of 
giving  with  ease  to  every  sentiment,  its  full  and  natural 
expression,  This,  however,  be  assured,  will  never  be 
truly  given,  if  you  are  under  the  influence  of  a  temper 
of  mind  unsuited  to  your  situation,  and  the  feelings 
which  you  endeavor  to  express.  The  general  charac- 
ter of  your  mind,  and  the  immediate  disposition  which 
predominates,  will  give  their  expression  to  all  your 
manner;  ano  if  they  are  unsuitable,  your  delivery  will 
bear  the  marks  of  the  incongruity.  Let  me  si.ppose, 
then,  that  you  not  only  feel  the  general  influence  of 
vanity,  but  an  undue  desire  of  applause  for  the  excel- 
lence of  your  elocution.  You  not  only  give  to  this 
object  that  share  of  previous  attention  which  is  due  to 
it,  but  you  permit  it  to  occupy  a  chief  portion  of  your 
thoughts  and  desires.  Other  important  objects  are 
neglected,  and  above  all,  that  preparation  of  heart 
which  consists  in  elevating  your  mind  to  a  temper  and 
spirit  suited  to  the  greatness  of  the  duty  before  you. 
This  desire  of  shining  as  a  speaker,  is  so  strong  that  it 
even  continues  to  occupy  your  mind,  and  to  direct  your 
thoughts,  when  engaged  in  the  solemn  services  of  reli- 
gion. You  are  thus  void  of  the  spirit  corresponding 
to  your  duties,  and  of  the  feeling  which  your  words 
express;  you  sink  to  the  state  of  a  mere  actor  of  a 
part;  you  exhibit  the  shadow  and  imitation  of  an  ex- 
cellence, in  place  of  the  reality:  an  imitation  which, 
even  if  skilfully  executed,  appears  labored  and  artifi 
cial,  which  wants  that  animating  principle  by  which 
only  the  voice  of  man  reaches  the  heart  of  his  brother; 
an  imitation  marked  also  with  the  awkward  and  nau- 
seating expression  of  that  vanity  which  predominates 
in  your  mind,  and  which  in  vain  you  attempt  to  con- 


.264  On  Vanity. 

ceal.  A  skilful  imitation,  where  mere  imitation  is  ex- 
pected and  professed,  gives  pleasure;  but  an  imitation 
where  we  should  see  the  reality,  an  imitation  marked 
in  all  its  parts  with  the  expression  of  vanity,  and  in 
situations  the  most  solemn  and  serious,  go  far  trom  giv- 
ing pleasure,  shocks  us  with  its  impropriety  and  the 
uinvorthiness  of  thf*  character  which  it  exhibits. 

But  you  are  probably  more  in  danger  of  falling  into 
those  improprieties  of  manner,  which  arise  from  the 
partial  mixture  of  vanity  with  better  feelings.  This 
insensibly  infuses  a  portion  of  itself  into  every  expres- 
sion of  sentiment,  and  leads  also  to  direct  attempts  at 
IDeculiar  modes  of  delivery,  according  to  the  character 
of  mind,  under  which  you  wish  to  appear.  Does  the 
dignity  becoming  a  public  instructor  figure  strongly  in 
your  imagination?  we  behold  you  assuming  an  osten- 
tatious solemnity,  a  heavy  pomp,  or  a  magisterial  con- 
sequence,, and  dictatorial  decision:  Or  do  beauty  and 
grace  of  elocution,  attract  your  regard?  you  assume  an 
excessive  softness  of  tone,  which  no  expression  of  strong 
and  generous  emotion  must  presume  to  disturb:  Or 
you  wish  to  be  distinguished  for  strong  feeling  and  en- 
ergetic expression;  we  behold,  therefore,  harshness  and 
unbending  severity  marking  your  demeanor,  and  pre- 
vailing over  every  pleasing  expression;  or,  W€  are 
alarmed,  with  sudden  bursts  of  passion,  distracted  looks, 
and  wild  gesticulation.  But,  perhaps,  it  is  liveliness, 
animation,  and  becoming  confidence,  you  wish  to  dis- 
play; and  now  you  affect  a  cheerful  lightness  and  ease, 
bordering  upon  pcrtness  and  flippancy:  Or,  you  wish 
to  mark  your  independence,  and  show  yourself  superior 
to  fear  and  truckling;  your  manner  is,  therefore,  bold 
and  boisterous;  superciliousness  and  passion  seem  to 
be  considered  as  virtues;  you  assume  the  attitude  of  a 
combatant,  and  in  every  tone,  and  every  look,  breathe 


On  Vanity,  2C5 

defiance:  Or  you  conceive  it  more  becoming,  to  be  dis- 
tinguished for  condescension,  gentleness,  and  meekness; 
and  we  are  now  treated  with  a  studied  humility,  per- 
haps, vulgarity  of  manner,  or  with  whining  tones,  or 
v/ith  simpering  sweetness. 

But,  instead  of  any  particular  extellcnce  which  has 
engaged  your  fancy,  you  feel  the  desire  of  resembling 
some  preacher  who  is  'celebrated  for  his  talents,  elo- 
quence, or  piety.  Contemplating  him  with  admira- 
tion, and  hearing  the  praise  which  he  receives,  you 
conceive,  that  by  the  close  imitation  of  his  man- 
ner, you  may  rise  to  similar  distinction.  You  treas- 
ure up  his  tones  and  his  looks  in  your  memory, 
which  you  resolve  either  generally  to  imitate,  or  to 
bring  forth  on  just  and  great  occasions,  when  y  u 
wish  particularly  to  astonish  and  captivate  your  au- 
dience. But,  alas!  how  truly  does  vanity  bring  with 
it  its  punishment.  The  plans  which,  under  its  influ- 
ence, you  devise,  only  expose  you  to  ridicule,  and  de- 
prive you  of  that  degree  of  reputation,  to  which,  by 
pure  and  honorable  means,  you  might  have  risen. 
What  was  natural  in  the  man  you  admire,  is  unnat- 
ural in  you.  What  in  him  was  the  true  expression  of 
feeling,  in  you  is  affectation;  affectation  which,  if  in- 
dulged, will  prevent  the  operation  of  every  pious  feel- 
ing incapacitate  you  for  giving  a  just  expression  to 
any  sentiment  3'QU-uticr,  and  diffuse  an  air  of  folly 
and  burlesque  over  the  whole  of  your  appearance. 
You  present  yourself  to  your  hearers  as  a  servile  and 
childish  mimic;  in  the  most  important  and  serious  ex- 
ercises, you  expose  yourself  to  the  suspicion  of  being 
occupied  with  trifles,  and  merely  assuniing  the  char- 
acter and  feeling  which  you  are  attempting  to  express. 
The  manner  of  another  man  engrafted  on  your  own, 
produccsan incongruous,  and  somctitucs  c\rn  liulicrous 
3  4 


26d  On  Vanity. 

conjunction.  Not  unfrequently  also,  admiration  con- 
verts faults  into  beauties,  and  leads  you  to  adopt,  in  a 
more  extravagant  and  unsoftened  form,  the  most  pro- 
minent improprieties  of  him  whom  you  imitate.  And 
are  you  sure  that  his  manner  is  in  any  respect  an  ob- 
ject to  be  admired?  Are  you  sure  that  his  repiitation 
has  not  arisen  from  other  causes,  and  that  your  admi- 
tion  has  not  sprung  from  the  association  of  his  manner 
with  other  qualities  in  him  more  deserving  of  your 
regard?  Are  you  sure  that  it  is  not  entirely  misplaced; 
that  his  elocution  is  not  faulty  instead  of  excellent;  and 
that  the  influence  of  higher  qualities  only,  could  have 
rendered  it  even  tolerable?  No  kind  of  deception  is 
more  common  than  this;  it  extends  through  the  whole 
of  life,  and  produces  often  the  most  fatal  consequen- 
ces, both  on  our  opinions,  our  character,  and  conduct. 
The  faults  of  him  whom  we  admire,  are  often  not  on- 
ly palliated,  but  changed  in  our  imaginations  into  ex- 
cellencies. At  last  they  become  objects  even  of  imita- 
tion and  vanity;  because  they  are  associated  in  our 
minds  with  some  other  quality,  of  which  we  suppose 
them  to  be  the  attendant,  or  because  they  appear  no 
lon«^erto  us  in  their  true  character,  and  excite,  instead 
of  displeasure,  feelings  of  satisfaction. 

If  effects  like  these  follow  such  kinds  of  vanity  in 
men  of  some  talents  and  erudition,  I  leave  you  to 
conceive  what  must  be  the  follies  exhibited  by  men, 
whose  judgments  are  naturally  weak,  or  the  character 
and  habits  of  whose  minds,  peculiarly  unfit  them  for 
that  kind  of  excellence,  for  which  they  wish  to  be  dis- 
tinguished. The  observation  is  not  less  important  be- 
cause it  is  common,  that  every  man  should  endeavor 
to  know  the  department  for  which  he  is  suited.  Many 
excellent  men,  fitted  for  usefulness,  and  even  eminence 
in  some  lines  of  public  instruction,  have  been  seen  fall- 


On  Vanity.  267 

ing  far  below  the  rank  of  men  greatly  inferior,  injur- 
ing their  reputation,  and  exposing  themselves  to  ridi- 
cule, by  aiming  after  a  style  of  writing  and  speaking 
for  which  nature  and  early  habits  had  rendered 
them  disqualified. 

1  have,  hitherto,  viewed  the  effects  of  an  excessive 
desire  of  applause,  seeking  its  gi'atilication  from  the 
exhibition  of  some  fancied  or  real  excellence.  But 
when  the  desire  is  powerful,  we  consider  not  always 
with  much  nicety  the  means  of  its  gratification;  and 
often  men  are  to  be  observed  endeavoring  to  become 
the  idols  of  public  homage,  not  by  qualities  which 
they  themselves  admire,  nor  by  actions  which  they  them 
selves  approve,  but  by  stooping  to  gratify  the  corrupt 
taste  and  foolish  humors  of  other  men.  If  we  were  to 
inquire  into  the  cause  of  those  antic  sights,  those  emp- 
ty, violent,  and  disorderly  declamations,  that  uncouth 
phraseology,  those  unnatural  gestures  and  tones,  those 
low  and  disgusting  illustrations,  that  obvious  accom- 
modation to  a  wretched  taste,  both  in  thinking,  and 
feeling,  and  speaking  about  religion,  which  are  so  in- 
jurious, so  degrading,  and  so  foreign  to  the  heart,  and 
which  sometimes,  we  trust  seldom,  even  in  this  coun- 
try, have  been  witnessed;  we  would  find,  tliat  though 
a  mistaken  idea  of  being  thus  useful  might  operate  in 
part  upon  the  mind,  yet  the  leading  motive  was,  the 
low  desire  of  receiving  admiration  from  some  descrip- 
tion of  men,  who  we  conceive,  often  falsely,  would  be 
thus  captivated.  But  the  same  principle  will  be  found 
operating  with  equal  strength,  and  in  a  similar  way, 
in  persons  who  affect  to  despise  the  taste  of  ordinary 
men.  I'heir  principle  and  conduct  are  the  same, 
though  the  class  of  persons  is  dilVerent,  from  whom 
they  court  applause.  You  disregard  the  taste  and  the 
sentiments  of  the  lower  ordcriB  of  your  people,  but  are 


268  On  Vanity. 

you  equally  indifferent  to  the  applause  of  those  few 
individuals  of  the  higher  orders,  who  pay  you  the  distin 
guished  honor  of  occasionally  giving  their  countenance 
to  your  ministry?  And  is  their  knowledge  and  taste  in 
religion  and  religious  exercises  so  superior?  Do  their 
characters  and  lives  manifest  that  purity  of  mind,  that  pi- 
ous sensibility,  that  elevation  of  affection  and  desire, 
which  should  render  their  opinion  respecting  religious 
duties  of  high  impoitance  in  the  estimation  of  a  minis- 
ter of  the  gospel;  which  should  render  him  peculiarly 
anxious  for  their  approbation;  which  should  lead  him 
to  court  their  praise,  by  departing  from  his  ov*^n  idea 
of  propriety,  and  accommodating  his  conduct  to  the 
standard  of  their  judgment  or  humor?  Or,  is  their 
knowledge  of  the  subjects  of  religion  peculiarly  dis- 
tinguished; or  are  their  minds  peculiarly  stored  with 
literature,  enriched  with  the  treasures  of  science,  re- 
fined and  cultivated  by  pleasing  and  honorable  exercises 
and  pursuits?  Or  is  it  on  account  of  the  peculiar  excel- 
lence of  their  lives,  the  purity  of  their  morals,  the  delicate 
refinement  of  their  manners,  their  regard  for  the  inter- 
ests of  the  gospel,  their  attendance  on  the  service  of  the 
sanctuary,  and  the  examples  of  devotion  which,  in  the 
house  of  God,  they  exhibit?  Or  for  what  reason  is  it 
that  you  court  peculiarly  their  applause,  that  for  them 
you  affect  to  disregard  the  sentiments  of  other  men 
and  stoop  to  conform  yourself  to  their  taste,  in  oppo- 
sition to  your  own  feelings  and  judgment.  Alas!  how 
little  does  a  minister  of  the  gospel  gain  by  such  con- 
duct. The  truly  respectable  and  wise,  in  that  class 
to  whose  approbation  you  exclusively  direct  your  at- 
tention,  deplore  your  departure  from  the  dignity  and 
propriety  of  your  office:  while  those  whose  good 
opinion  you  suppose  yourself  to  have  gained,  if  they 
care  any  thing  for  you  or  your  profession,  will  not  en- 


On  Faniiy.  26 Q 

tertain  thoughts  of  a  nature  the  more  iavorable,  that 
in  pleasing  them  you  have  forgotten  yourseU*.  There 
is  an  hypocrisy  often  in  irreverence,  and  a  vanity  in 
casting  off  the  appearance  of  serious  feeling,  to  which 
even  cleigymcn  arc  exposed.  Carelessness  may  be  as- 
sumed at',vliich  the  heart  revolts,  and  sometimes  an 
insensibility  alfectcd  to  conceal  the  feelings  we  experi- 
ence. Too  anxious  for  the  praise  of  the  gay,  perhaps 
of  the  irreligious  and  the  immoral,  we  may  be  tempt- 
ed not  only  to  conceal  our  better  principles,  but  to  af- 
fect even  a  polite  and  fashionable  indifference;  nay,  to 
countenance  language,  manners,  practices,  and  opin- 
ions, which  every  consideration  of  Christian  principle, 
public  duty,  and  personal  honor,  called  upon  us  open- 
ly and  decidedly  to  check  and  to  resist.  That  indiffer- 
ence which  we  assume,  will  soon  also  become  real; 
thiit  carelessness  and  want  of  serious  feeling,  which  our 
vanity  leads  us  to  affect,  will  soon  become  habitual  in 
our  character  and  conduct.  Nor  will  our  object  be  at- 
tained. Men  seldom  gain  even  temporary  honor  by 
stooping  to  humor  follies,  improprieties,  and  vices. 
3ut  clergymen,  of  all  men,  gain  least  by  such  conduct. 
It  is  only  by  the  power  of  religion  appearing  to  oper- 
ate supremely  and  uniformly  on  their  minds,  that 
they  will  ever  appear  respectable.  And  every  tenden- 
cy to  laxity  of  principle  and  practice,  is  the  sure  her- 
ald of  contempt  and  reprobation,  even  from  the 
worthless. 

The  manner  of  a  man  is  the  expression  of  character 
and  feeling,  and  conveys  as  well  as  words,  the  senti- 
ments of  our  mind.  You  may  assume  a  false  charac- 
ter, and  convey  false  impressions  of  your  sentiments, 
while  all  your  words  are  strictly  tiue.  You  may  en- 
courage superstition  on  the  one  hand,  and  irrcligion  on 
the  other,  without  uttering  an  idea  which  could  be 


^70  On  Vanity. 

deemed  unjust.  Nay,  even  where  the  manner  seems 
to  encourage  directly  no  improper  sentmient,  where  it 
seems  to  be  simply  unsuitable,  if  you  assume  it  to  pro- 
cure applause,  I  conceive  your  conduct  to  be  unworthy, 
and  attended  with  dangerous  effects.  In  addition  to 
ail  which  we  have  observed,  on  the  unworthiness  and 
fatal  consequences  of  allowing  our  minds  to  be  chiefly 
influenced  by  the  desire  of  applause,  when  engaged  in 
religious  duties,  I  conceive  that  to  affect  any  manner 
which  we  ourselves  dislu^e  and  condemn,  is  dangerous 
and  mean.  Through  some  imaginaiy,  or  real  excel- 
lence, we  seek  in  the  former  cases  fi)r  praise,  but  in 
this,  we  seek  it  through  the  means  of  impropriety,  of 
which  we  are  conscious,  and  at  which  our  own  feel- 
ings revolt.  An  additional  fence  is  broken  down  to 
gratify  our  passion,  greater  waste  is  made,  and  greater 
violence  is  employed.  Our  minds  knowingly  stoop 
to  impropriety,  for  a  selfish  purpose.  We  prostitute 
our  talents  and  powers,  which  were  capable  of  real 
excellence,  to  the  prejudices  and  false  taste  of  those, 
whose  minds  we  ought  to  direct  and  improve.  And 
we  are  guilty  of  a  species  of  falsehood  and  hypocrisy, 
by  appearing  to  love  and  admire,  when  we  dislike  and 
condemn.  Nor  let  it  be  said,  that  the  matter  was  in  itself 
indifferent.  Nothing  is  inditferent  which  is  attended 
with  such  effects  upon  your  mind  and  disposition.  But 
is  it  indifferent  even  to  your  people?  Nothing  improper 
is  indifferent.  If  the  manner  you  assume  is  unsuitable 
either  to  your  general  character  and  situation,  or  the 
duties  which  you  are  performing,  be  assured,  that  evil, 
though  not  immediately  perceived,  will  follow.  You 
are  encouraging  something  wrong;  and,  at  least,  you 
arc  depriving  your  people  of  the  benefit  which  you 
must  suppose  would  arise,  from  doing  your  duty  in  a 
better  manner.     And  can  a  man  be  happy  under  the 


On  Vanity.  .  271 

consciousness  of  such  sacrifices  of  judgment  and  feel- 
ing? Or  will  he  long  confine  himself  to  matters  seem- 
ingly indifferent?  Is  he  not  preparing  his  mind  for 
greater  sacrifices?  His  predominant  passion  having  be- 
come stronger  by  such  partial  indulgencies,  is  he  not 
in  danger  of  yielding  to  accommodations  still  more 
fatal  and  guilty?  And  is  this  the  kind  of  reputation 
which  a  man  of  sense,  and  of  education,  I  do  not  say 
of  religious  principles,  should  be  ambitious  of  attaining? 
If  he  succeeds,  his  triumph  will  be  short.  Descending 
thus  unworthily  from  tne  place  in  which  Providence 
had  placed  him,  he  will  become  at  last  the  slave  of 
those  whom  he  courted.  Men  seldom  honor  highly 
those  who  are  subjected  to  their  humors.  Good  sense, 
truth,  simplicity,  and  godly  sincerity,  will  in  the  end 
prevail;  and  obtain  a  respect  which  no  little  tricks  of 
art,  and  mean  affectation,  can  procure. 

And  is  it  indeed  for  such  purposes  that  a  minister 
of  the  gospel  is  separated  from  the  world?  Is  it  to  af- 
ford him  an  opportunity  of  displaying  his  dexterity 
and  his  genius,  that  he  has  been  consecrated  to  his 
office?  Are  the  ordinances  of  religion  the  instruments 
of  his  vanity;  and  to  gratify  the  depraved  taste,  and 
to  serve  the  idle  views  of  a  fellow  mortal,  are  the  peo- 
ple assembled,  and  is  the  service  of  the  sanctuary  per- 
formed? Oh!  is  it  too  much  to  say  of  such  conduct, 
that  it  is  a  prostitution  of  sacred  duties,  a  profanation 
of  religion,  an  abuse  of  the  people,  and  of  the  privileges 
of  our  situation.  Wise  and  good  men,  we  have  ob- 
served, must  consider  us  with  grief  and  displeasure: 
But  what  must  we  appear  to  the  all-seeing  GodI 
Though  we  should  receive  a  temporary  admiration 
from  men,  the  littleness  of  our  minds,  the  meanness  of 
our  motives,  and  the  corruption  of  our  hearts,  aie  all 
obvious  to  Him.     Sacrificing  to  vanity  regard  to  the 


272  On  Vanity. 

eternal  interests  of  our  people,  neglecting  the  important 
trust  committed  to  us  by  the  great  Shepherd  of  the 
flock,  insensible  to  the  great  principles  which  should 
distinguish  us  as  Christians  and  as  ministers;  can  we 
hope  to  enjoy  the  favor  and  approbation  of  God? 
Can  we  Hatter  ourselves  so  far  as  to  believe,  that  we 
shall  at  last  be  acknowledged  as  faithful  servants  by 
our  Lord? 

Let  me  not  be  supposed  to  censure  a  concern  for 
our  reputation.  A  regard  to  reputation  every  Chris- 
tian feels:  the  pleasure  arising  from  the  approbation  of" 
the  wise  and  good  is  innocent  and  great:  and  within 
just  limits,  and  at  suitable  seasons,  the  love  of  distinc- 
tion may  be  allowed,  in  its  ow^n  place,  to  operate 
among  the  ^^:rinciples  of  human  conduct.  Nor  let  me 
be  supposed  to  place  on  the  same  level  every  species  of 
vanity.  The  desire  of  praise,  even  when  excessive,  is 
doubtless  to  be  very  differently  estimated,  when  direct- 
ed to  some  valuable  cbject,  and  when  directed  to  trifles 
and  follies.  Nevertheless,  w- hen  a  minister  of  the  gos- 
pel is  more  animated  w-ith  th:^  desire  of  applause,  than 
with  the  sublime  desire  of  doing  good^  at  a  time  too 
when  the  great  objects  of  religion  are  before  him,  when 
the  eternal  interest  of  his  hearers  should  peculiarly  en- 
•  gage  his  mind,  and  the  highest  affections  and  senti- 
ments should  animate  his  soul;  from  whatever  quarter 
he  seeks  admiration,  by  whatever  means  he  indulges 
his  propensity;  whether  he  seeks  the  applause  of  the 
rich  or  the  poor,  courts  distinction  by  accommodation 
to  any  depraved  taste  among  his  hearers,  or  by  the 
display  of  his  own  personal  talents  and  accomplish- 
ments; ^vhether  he  wishes  to  appear  popular  or  pro- 
found, ingenious  and  learned,  or  elegant  and  refined, 
distinguished  for  the  pathos  of  his  descrijition,  or  the 
force  of  his  expression,  the  simplicity  or  the  pomp  of 


On  Vanity.  273 

his  manner,  the  fluency  of  his  words,  or  the  strict  pro- 
priety of  his  pronunciation  and  tones — in  whatever 
way  he  courts  applause,  I  hesitate  not  to  say  that  in 
such  a  situation,  and  in  such  duties,  he  acts  a  mean 
and  guilty  part,  and  will  never  rii-e  to  the  elevation 
and  honor  of  him  who  loses  every  lesser  consideration 
in  the  desire  of  the  sah  ation  of  men.  His  vanity  also, 
in  spite  of  his  efforts,  will  inevitably  appear  and  dis- 
grace his  best  performance^;  and,  if  indulged,  will  cat 
out  like  a  poison  the  very  heart  of  piety,  and  leave 
him  at  length  only  the  poor  empty  external  form, 
which  all  who  approach  him  may  discover  to  be  light, 
rotten,  and  unsound. 

But  in  private,  as  well  as  public  life,  vanity  is  pecu- 
liarly unsuitable  and  dangerous  to  a  minister  of  the 
gospel.  Consider  a  man,  in  any  situation,  under  its 
influence,  and  you  will  see  him  stooping  to  the  mean- 
est acts  in  order  to  its  gratification;  you  will  see  him 
overstepping  the  bounds  of  truth,  integrity,  and  honor, 
scrupling  not  to  employ  the  basest  methods  of  duplicity 
and  falsehood,  nay,  even  committing  direct  acts  of 
cruelty  and  injustice.  But  if  a  sense  of  justice  and 
the  feelings  of  humanity,  prevent  him  from  pursuing 
his  object  by  direct  acts  of  personal  injury  to  other 
men,  you  will  seldom  observe  him,  at  least,  reg-ardir.g 
strictly  the  obligation  of  veracity.  The  pain  of  disre- 
garding veracity  is  lost  in  the  pleasures  of  ostentation. 
At  length,  the  idea  of  truth  flutters  so  lightly  and  un- 
certainly before  his  mfhd,  that  he  lies  upon  the  slight- 
est temptation,  with  the  utmost  facility,  and  without 
remorse.  Does  he  even  possess  such  a  degree  of  prin- 
ciple as  preserves  him  from  the  more  gross  violations 
of  morality,  is  he  not  still  the  object  of  ridicule?  or  if 
this  be  repressed,  from  respect  to  other  qualities  in 
\u^  character  which  engage  aflection    how  much  docs 


274  On  Vanikj. 

his  general  vanity  sink  him  in  our  estimation,  and  de- 
prive him  of  our  confidence! 

It  is  too  little  considered  that  our  influence  may  be 
notonly  injured  by  immoralities,  but  by  weaknesses 
and  ibllies;  and  that  the  same  conduct,  when  viewed 
in  dititerent  men,  wijl  excite  very  different  feelings. 
That  which  in  one  man  excites,  perhaps,  only  a  pass- 
ing smile,  in  another,  being  opposite  to  what  we  con- 
ceive should  be  his  prevailing  habits,  taste,  and  dispo- 
sition, occasions  severe  disappointment,  and  awakens 
very  unfavorable  suspicions  of  his  general  character. 

Some  circumstances  will  rendtT  it  particularly  nec- 
essary, that  you  guard  against  every  tendency  to  phar- 
isaical  grimace,  on  the  one  hand;  and,  on  the  other, 
to  tlie  affectation  of  the  manners  of  men  of  fashion 
and  of  the  world. 

The  pure  and  holy  manners  of  a  real  Christian,  can- 
not fail  to  excite  respect  even  among  men  little  influ- 
enced by  religious  p'*inciples.  Hence,  men  of  vain 
minds,  desirous  of  the  respect  which  religion  brings, 
are  tempted  to  make  an  ostentatious  display  of  their 
sentiments  and  feelings.  They  seek  to  attract  atten- 
tion. Sometimes  they  affect  a  degree  of  feeling  greatly 
higher  than  they  experience,  and  express  it  both  at 
unsuitable  times,  and  in  a  manner  which  is  unnatural, 
affected  and  extravagant.  Sometimes,  especially  if 
the  understanding  be  weak,  they  affect  absurd  singu- 
larities; use  a  language  different  from  other  men,  upon 
the  most  ordinary  occasions  in  human  life;  and  when 
religion  is  the  subject,  assume  a  peculiajity  of  counte- 
nance and  of  voice  to  which  they  attach  extraordina-, 
ry  solemnity,  but  which  too  often  marks  the  preva- 
lence of  other  srntimei.ts  than  those  of  religion,  and  a 
heart  which  has  still  to  learn  the  divine  simplicity, 
which  forms  one  of  the  most  beautiful  features  in  the 


On  Vanity.  27o 

character  and  conduct  of  a  Chiistian.  Those  who 
look  only  to  the  unlavorable  parts  of  such  characters, 
arc  apt  to  suppose  and  represent  these  men  as  hypo- 
crites. But  often  with  this  vanity,  they  have,  to  a 
certain  degree,  a  sincere  attachment  to  religion;  and 
the  consciousness^  of  this  attachment,  contributes  to 
their  self-deceit,  and  supports  them  under  the  asper- 
sions which  are  sometimes  thrown  upon  their  conduct. 
But  the  degree  which  they  hold  in  the  scale  of  Chris- 
tian excellence,  is  much  lower  than  they  wish  others 
to  suppose,  or,  perhaps,  than  they  themselves  believe. 
Vanity  and  pride  mingle  with  better  sentiments,  arc 
fast  rising  to  pre-eminence,  and  if  not  speedily  and 
resolutely  subdued,  will  at  length  wholly  exclude 
them  from  a  title  to  the  Christian  name. 

But  to  dangers  of  an  opposite  order,  I  conceive  you 
are  in  the  present  age  much  more  exposed.  And, 
therefore,  I  would  chiefly  call  your  attention  to  the 
danger  of  affecting  the  appearance  of  men  of  fashion 
and  of  the  world.  Introduced  often,  from  peculiar 
circumstances,  to  the  society  of  men  of  rank,  in  the 
season  of  youth,  when  the  mind  is  inexperienced,  eas- 
ily elevated  and  fend  of  distinction;  dazzled  by  the 
splendor  of  wealth,  rank,  and  power,  and  beholding  the 
distinction  which  is  attached  to  these,  and  to  every  ob- 
ject supposed  to  be  connected  with  them,  young  per- 
sons destined  to  the  sacred  profession,  are  often  pla 
ced  in  circumstances  which  lead  to  this  low  species 
of  vanity  and  affectation.  When  this  is  indulged,  it 
leads  to  the  most  pitiable  extravagances.  Sometimes, 
indeed,  men  oftliis  description,  rest  satisiicd  with  being 
supposed  the  humble  companions  and  inmates  of  the 
families  of  the  great;  and  tiieir  vanity  is  sufliciently 
flattered,  with  being  known  to  have  shared  their  soci- 
ety, witnessed  thf^ir  manners,  and   partake;',  of  Iheir 


^76  Qn    Vamiij. 

conversat'ion.  But  others  aspire  to  the  higher  honor 
of  being  supposed  their  confidential  friends.  They 
insinuate  on  every  occasion,  ideas  of  the  influence 
which  they  possess,  and  of  the  intimacy  with  which 
they  are  distinguished;  and  are  at  no  time  so  happy, 
as  when  they  have  an  opportunity  of  displaying  their  ' 
superior  knowledge  of  the  characters,  views,  politics, 
connexions,  fashions,  and  even  vices  of  the  wealthy 
and  powerful.  While  others  proceed  still  farther  in 
this  course  of  honorable  ambition,  and  are  not  satisfi- 
ed unless  Ihey  seem  to  resemble  them  in  their  whole 
style  of  manners  and  appearance. 

"Whatever  is  of  real  value,  as  I  have  on  another 
occasion  observed,  in  the  manncrsof  any  class  of  men, 
may  be  adopted,  in  general,  with  propriety  into  our 
own.  But  manners  having  no  intrinsic  worth,  also,  at- 
tach themselves  to  all  classes,  which  result  entirely  from 
peculiarity  of  situation,  and  which  appear  absurd  and 
ridiculous  in  other  circumstances,  than  those  in  which 
wc  have  been  accustomed  to  observe  them.  Real  ab- 
surdities and  deformities,  moreover,  will  be  found  often 
in  the  manners  of  every  class,  which  custom  and  cir- 
cumstances render  tolerable;  but  which,  when  made 
objects  of  imitation,  taken  out  of  their  customary 
place,  and  stripped  of  their  softening  circumstances,  ap- 
pear peculiarly  contemptible.  They  then  not  only 
appear  in  tiieir  natural  deformity,  but  with  the  addi- 
tional disadvantage  of  a  conjunction  with  manners  to 
which  they  are  totally  unsuited  and  unhabituated. 
Absurd  as  is  the  effect,  however,  no  manners  are  more 
commonly  assumed.  This  arises  chiefly  from  a  vanity 
to  appear  connected  with  that  rank  to  which  such 
manners  arc  supposed  to  belong;  or,  from  such  a  blind 
admiration  of  cei  tain  characters  and  classes,  as  con- 
verts, in  the  imaa;ination,  even  deformities  into  beau- 


On  Vamiii.  277 

ties.  Hence,  the  origin  of  a  great  variety  of  those 
melancholy  and  foolish  appearances,  which  you  may 
observe  among  the  manners  of  mankind.  Hence  it  is, 
that  you  see  many  affecting,  r.ot  only  the  follies,  but 
the  vices  of  persons  of  distinction;  while  others  imitate 
their  general  appearance,  assume  their  dress  and  their 
air,  speak  the  same  kind  of  language,  and  adopt  all 
the  phrases,  however  ridiculous,  which  are  in  fashion. 
Some  affect  to  display  a  childish  nicety  of  taste  and 
delicacy  of  feeling,  in  the  most  common  concerns  and 
occurrences  of  life.  And  others,  from  a  similar  princi- 
ple, affect  to  be  altogether  regardless  of  themselves  or 
of  others,  and  assume  an  insensibility  equally  unnat- 
ural and  still  more  displeasing.  Their  appearance  is 
disordered  and  violent,  their  manners  rude,  their  con- 
versation boisterous,  their  language  uncouth,  their 
topics  barbarous,  and  their  mirth  disorderly. 

"Such  wretched  affectation  is  contemptible  in  any 
man,  but  peculiarly  contemptible  in  a  minister  of 
Christ.  It  is  unsuitable  to  his  character  as  a  man  of 
understanding,  literature,  and  seriousness:  It  is  unsuit- 
able to  the  habits  and  modes  of  life,  to  the  dispositions 
and  temper  of  mind  which  his  circumstances  tended  to 
form;  unsuitable  to  those  grave,  those  pioper,  and  I 
w^ill  add,  those  dignified,  though  simple  manners, 
which  belong  to  his  office,  and  which  it  was  his  duty, 
his  interest,  and  his  honor,  to  cultivate'.  In  him,  we 
expect  to  observe  such  a  temper  of  mind  as  will  ren- 
der him  superior  to  all  undue  admiration  of  worldly 
greatness,  and  such  a  sense  of  tlie  importance  of  his 
office,  as  will  make  him  chiefly  desire  to  appear  in  the 
character  of  a  minister  of  the  gospel;  we  expect  to  ob- 
serve a  sense  of  what  is  proper,  so  delicate  as  will  make 
him  shun  tlie  least  appearance  of  evil;  we  expect  tp 
observe  a  mind  capable  of  looking  down  rpon  absur- 


278  On    Vanity. 

dities  in  any  rank  or  sphere,  and  especially  turning 
with  abhorrence  from  whatever  was  the  sign,  or,  by 
any  association,  could  excite  the  suspicion  of  a  con- 
nexion with  ignorance,  profligacy,  or  barbarism. 

<'The  affectation  of  manners  like  these  would  not 
only  be  inconsistent  and  disreputable,  it  would  abso- 
lutely unfit  him  for  the  duties  of  his  office.  Not  only 
would  they  imply  a  tendency  to  the  follies  they  ex- 
press, an  uncommon  share  of  vanity,  or  great  weak- 
ness of  understanding,  but  they  would  excite  ideas  and 
associations  in  the  minds  of  his  people,  little  calculated 
to  give  weight  to  his  authority  and  instructions.  Is  it 
for  a  man  connected  in  our  minds  with  vanities  and 
tritles  to  inspire  solemn  ideas,  or  give  effect  to  the  great 
truths  of  religion?  Or,  is  it  from  a  man  affecting  the 
airs  of  the  coarse  and  regardless,  that  the  wounded  in 
spirit  are  to  receive  the  consolations  of  the  gospel?  alas! 
their  feelings  are  little  in  unison  with  his,  and,  in- 
stead of  looking  to  him  for  comfort  and  direction,  they 
would  turn  away  from  him  with  loathing." 

Guard,  then,  with  the  most  assiduous  care,  against 
the  growth  of  a  passion,  so  apt  to  transgress  its  bounds, 
so  fatal  in  its  effects,  so  peculiarly  inconsistent  with  the 
character  and  duties  of  a  minister,  and  to  which  the 
temptations  are  so  frequent  and  powerful.  Watch 
over  its  first  tendencies  and  all  its  suggestions.  Consider 
the  strong  motives  which  you  have  to  oppose  it,  and 
act  habitually  under  their  impression.  Call  yourself 
frequently  to  account,  and  inquire  into  the  purity  and 
simplicity  of  your  views.  Place  yourself  often  in 
the  presence  of  God;  think  of  his  perfect  knowledge 
of  the  dispositions  and  motives  which  actuate  your 
conduct;  ask  if  they  be  such  as  He  will  approve,  and 
seek  chiclly  for  that  honor  which  cometh  from  Him. 
Endeavor  to  rouse  within  your  breast  tlic  nobler  prin- 


On  JForldly  Policij,  279 

ciples  of  the  soul,  by  frequent  meditation  on  the  glori- 
ous views  of  the  gospel.  Wlien  engaging  in  the  sa- 
cred duties  of  your  ofiice,  especially,  bring  strongly 
before  your  mind  the  great  object  which  you  are  set 
apart  to  advance;  warm  your  heart  with  the  love  of 
God  and  of  your  brethren;  look  forward  to  eternity,  and 
direct  all  the  desires  and  energies  of  your  soul  to  fulfil 
the  great  objects  of  that  ministry  you  have  received 
from  the  Lord  Jesus.  All  puerile  and  vain  considera- 
tions will  thus  vanish  before  the  greatness  of  the  spirit 
with  which  you  will  be  animated.  Corrected  and 
purified,  the  desire  of  approbation  will  become  the  use- 
ful auxiliary  of  superior  principles.  To  the  clearness 
of  knowledge  and  the  delightful  colorings  of  a  cultiva- 
ted mind,  you  will  join  the  elevation,  the  ardor,  the  ir- 
resistible pathos  of  a  soul  feeling  the  power  of  the 
world  to  come,  and  inspired  with  the  devotion,  benevo- 
lence, and  high  affections  of  an  ambassador  for  Christ 

CHAPTER  III. 

ON  WORLDLY  POLICY. 

A  MINISTER  of  Christ  ought  carefully  to  gaurd 
against  temptations  to  a  worldly  Policy. 

A  desire  to  maintain  affection  and  to  avoid  displeas- 
ure, is  a  principle  ever  strong  in  amiable  minds;  but 
it  is  peculiarly  natural  and  piaise-worthy  in  those  whose 
comfort  and  usefulness  depend  on  the  esteem  of  their 
brethren.  It  ought  always,  however,  to  be  remem- 
bered, that  even  amiable  principles  may  become  trials 
of  faith  and  of  a  good  conscience;  especially  if  the 
bias  towards  them  be  naturally  strong,  or  if  circum- 
stances conspire  to  call  them  frcciuently  into  exercise, 
and  tempt  to  an  indulgence  of  them  inconsistent  with 


2S0  On  Worldly  Policy. 

our  duty.  In  such  circumstances,  a  minister  of  the 
gospel  is  often  placed;  and  to  pursue  the  straight  path, 
requires  often  the  full  exercise  of  Christian  prudence  and 
Christian  fortitude.  His  happiness  and  his  usefulness 
depend  greatly  on  the  affection  of  his  people;  both 
his  duty  and  interest  require  him,  therefore,  to  seek  and 
maintain  it  by  QWti-y  mean  which  is  consistent  with 
those  great  interests  to  which  he  is  devoted,  and  with 
that  simplicity  and  rectitude  of  character  which  are 
essential  to  a  Christian.  But  he  is  necessarily  connect- 
ed with  persons  of  various  and  very  different  descrip- 
tions, whose  inclinations  and  views,  on  many  occasions, 
will  be  different  from  his  own,  and  from  one  another. 
Both  your  inclination  and  3'our  interest  dispose  you  to 
do  much  to  avoid  offending  any  of  your  people.  And 
a  certain  accommodation  to  the  characters  and  incli- 
nations of  our  fellow  creatures,  you  know  to  be  nec- 
essary in  every  situation.  Under  the  influence  of  such 
views  and  feelings,  you  iire  teriipted  to  accommodate 
too  much;  to  forget  the  respect  due  to  yourself  and 
your  office,  to  make  unworthy  sacrifices,  not  only  of 
your  taste  and  feelings,  but  even  of  your  ideas  of  pro- 
priety, to  assume  a  character  different  fi'om  your  own, 
ut  length  to  shrink  from  truth,  and  directly  depart 
from  integrity.  Hie  deviation  from  rectitude  at  first, 
will  be,  perhaps,  comparatively  small;  and  you  will 
argue,  that,  for  so  important  an  object,  the  sacrifice  is  tri- 
(lirig.  Temptations  of  the  same  nature,  however,  occur 
frequently,  and  the  same,  or  greater  compliances  must 
be  made.  At  length,  you  acciuire  a  habit  of  time-serv- 
ing and  duplicity;  and  you  scruple  not  at  the  most 
obvious  departures  from  truth,  and  plainest  violations 
of  duty. 

View  this  accommodating  spirit,  in  some  of  its  least 
offeniing  forms;  and  attend  to  its  effects  on  vour  man- 


On  Worldly  Policy.  581 

ners  in  ordinary  life.  In  the  society  of  some  men, 
you  assume  the  appearance  of  gloom  and  austerity, 
perhaps  of  melancholy  and  sadness:  In  that  of  others, 
you  appear  in  the  garb  of  childish  levity  and  unseem- 
ly mirth:  This  man  you  stoop  to  please  with  whining 
cant;  and  that,  with  the  affectation  of  ease,  frankness, 
homely  freedom,  and  vulgar  jests:  Another  is  to  be 
taken  with  a  soft  politeness,  fawning  smiles,  and  res- 
pectful tones;  while  that  man  you  gain  by  a  careless? 
blunt,  and  coarse  expression.  And  is  this  a  minister 
of  the  gospel,  who  practises  such  methods  to  please? 
who  forgets  so  far  the  character,  I  do  not  say  of  a 
Christian  but  of  a  man?  Is  this  he  who  is  set  apart 
to  promote,  by  his  example  and  conversation,  the  im- 
provemc!it  of  his  people?  and  does  he  thus  commend 
himself  to  their  consciences,  and  render  himself  the  ob- 
ject of  their  esteem  and  respect?  What  blind  infatua- 
tion! what  forgetfulness  of  the  nobler  views  and  ob- 
jects of  his  profession!  wh*at  deficiency  in  the  spirit  be; 
coming  his  character  and  his  condition!  Yet  mean  and 
unworthy  as  are  such  compliances,  the}^  are  innocent, 
they  are  trifling,  compared  with  tliose  accommodations 
of  opinion  and  of  conduct,  to  which  the  desire  of  pleas- 
ing and  the  fear  of  offending,  when  they  rise  superior 
to  principle,  will  lead.  Concealment  of  sentiment  on 
the  most  important  occasions;  profession  of  opinions 
wholly  different  from  conviction;  conformity  to  cus- 
toms, and  countenance  to  practices,  which  ought  to 
have  been  marked  with  open  indignation  and  undis- 
guised abhorrence,  arc  some  only  of  the  most  ordina- 
ry effects  of  such  principles  on  persons  of  every  de- 
scription, when  they  are  permitted  to  predominate. 
Flatter  not  yourself  that  they  will  not  attend  them, 
witii  equal  certainty,  in  a  minister  of  the  gospel;  that 
the  same  causes  will  not  produce  in  him  the  same  dc-, 
3fi 


283  On  Worldly  Policy. 

basement  of  character,  and  wortblessness  of  conduct; 
debasement  and  wortblessness,  attended  with  the  ad- 
dition of  those  peciiliur  aggravations  which  arise  from 
the  sacred  nature  of  his  office. 

Nor  is  sycophantishncss,  1  am  persuaded,  the  way 
to  avoid  offending,  and  to  secure  affection.     In  dif- 
ferent societies,  it  will  lead  to  a  diversity  of  manner 
and  conduct.     Such  diversity  cannot  long  be  unob- 
served.    In  spite  of  the  art  of  the  sycophant,  men  will 
speak,  and  they  will  compare.     The  variety  of  forms 
under  which  he  appears,  must  be  quickly  and  gener- 
ally  known;  and  when  known,  must  excite  a  distrust, 
aversion,  and  contempt,  which  are  justly  merited,  and 
for  the  honor  of  religion,  and  good  of  mankind,  I  trust, 
will  ever  be  given.    But,  perhaps,  he  is  more  cautious; 
and,  his  fearfulness  of  offending  and  desire  to  please 
being  directed  chiefly  to  one  description  of  persons,  he 
preserves  some  uniformity  of  manner.     Let  him  not 
imagine,  however,  that  he  will,  therefore,  escape  cen- 
suie,  or  acquire  a  more  than  ordinary  degree  of  favor. 
His  obvious  subserviency  to  a  particular  classj  will  ex- 
cite an  addition  of  resentment  in  the  minds  of  those 
whom  he  disregards.   Tliey  will  become  quick-sighted 
to  perceive  .his  faults,  and  will  not  hesitate  to  expose 
them.    The  class  whose  friendship  he  exclusively  seeks, 
though  they  may  publicly  defend,  will  receive,  insen- 
sibly, some  of  the  unfavorable  impression,  and  will, 
probably,  feel  a  diminution  of  respect  in  proportion  as 
they  perceive  he  has  rendered  himself  dependent  on 
their  support.     There  is  a  charm  also  in  genuine  sim- 
plicity of  manners,  which  engages  the  aflections  more 
powerfully  than  the  most  studious  compliance  with  all 
our  humors  and  wishes.    And  an  esteem  is  excited,  by 
acting  not  only  with  openness  and  candor,  but  ac- 
cording to  what  is  QUC  to  us,  without  which  no  affec- 


On  IVovldhj  Policy.  283 

tion  can  be  lasting.  A  pliant  and  supple  manner,  is 
by  no  means  the  most  pleasing.  Men  do  not  expect, 
nor,  in  general,  do  they  wish  to  meet  with  such  a 
manner.  It  excites  suspicion  of  servility,  concealment, 
and  artifice,  which  are  always  disagreeable,  and  always 
degrading.  And  though  they  may  be  gratified,  at  the 
moment,  by  improper  compliances  with  their  humors, 
they  will  afterwards  accuse  you  in  their  own  minds, 
of  a  deficiency  in  fortitude,  principle,  and  rei<pect  to 
your  own  character.  In  proportion  to  the  greatness 
of  the  sacrifice,  will  be  the  degree  of  their  disapproba- 
tion; and,  if  their  sense  of  religion  be  lively,  the  very 
means  which  you  employed  to  please  them,  will  have 
given  them  offence.  You  have  degraded  yourself,  and 
you  have  lost  your  object. 

But,  in  some  men,  this  excessive  desire  to  please  and 
secure  affection,  appears,  not  by  improperly  accom- 
modating their  chai'acter  and  manners  to  the  taste  of 
others,  but  by  flattering  their  vanity  and  pride,  by  ex- 
cessive marks  of  respect  and  attention,  and  extraordi- 
nary professions  of  esteem  and  affection.  This  is  a 
species  of  conduct  by  which  the  artful  are  too  success- 
ful. The  self-love  and  passions  of  mankind,  prevent 
them  from  discovering  the  art  which  is  employed:  and 
their  sense  of  propriety  is  not  offended,  because  they 
do  not  perceive  that,  in  this  case,  propriety  has  bjen 
violated.  Their  wishes  lead  them  to  believe  that  the 
flattering  insinuations  are  true,  and  that  the  esteem  and 
affection  manifested,  are  felt  in  their  whole  extent. 
Even  when  some  suspicion  arises,  they  feel  tlie  illusion 
so  pleasing,  that  they  wish  it  to  continue.  If  thty  per- 
ceive an  excess  in  the  respect  which  is  paid  them,  they 
attribute  it  rather  to  an  excess  of  good  nature  and 
good  will;  and  they  feel  some  gratitude  to  him  who 
awakens  such  pleasing  sentiments,  and  who^c  mistakes, 


284  On  Worldly  Policy. 

if  there  be  any,  have  arisen  from  personal  affection. 
Circumstances,  however,  frequently  arise,  which  open 
their  eyes,  and  break  the  charm;  and  disinterested 
spectators  usually  perceive  and  expose  the  servile  flat- 
terer. His  professions. of  admiration  and  attachment, 
are  brought,  perhaps,  sooner  than  he  imagines,  to  the 
test;  and  the  indignation  felt  at  the  disappointment 
which  he  then  occasions,  will  be  in  proportion  to  the 
expectations  which  his  professions  have  excited.  It  is 
obvious,  how  peculiarly  unworthy  such  conduct  is  in 
a  minister  of  the  gospel.  In  its  most  innocent  form,  it 
implies  insincerity,  and  insincerity  practised  by  foster- 
ino"  those  vices  and  weaknesses  in  our  fellow  creatures, 
which  we  ought  to  discountenance,  and  encourage 
them  to  subdue.  It  is  in  direct  contradiction  to  our 
principles  as  Christians,  and  to  those  great  objects 
which,  as  ministers,  we  are  set  apart  to  promote. 

So  unworthy  and  contemptible  is  this  conduct,  that 
I  would  warn  you  of  the  necessity  to  guard  against 
even  the  appearance  and  suspicion  of  it.  The  cultiva- 
tion of  mild  ani*  pleasing  manners,  by  which  we  avoid 
whatever  would  give  pain,  an-d  by  which  we  attend 
to  whatever  would  give  pleasure  to  those  with  whom 
we  associate,  forms  an  important  branch  of  a  Chris- 
tian's duty.  Such  manners,  it  is  obvious,  however, 
may  arise  from  different  motives;  they  may  be  the  ef- 
fect merely  of  the  desire  to  render  ourselves  agreeable, 
from  an  interested  design;  or,  they  may  be  the  effect  of 
a  mild,  affectionate,  and  happy  disposition.  I  am  far 
from  insinuating,  that  a  regard  to  ourselves  may  not 
properly  be  allowed  a  place  in  our  manners.  But  I 
will  venture  to  assert,  that  when  this  is  the  predomi- 
nating motiv^e  which  iniluenccs  our  behavior,  even 
though  we  keep  within  the  bounds  of  truth  and  pro- 
priety, our  manners  will  have  something  in  them  sus- 
picious and  unpleasing.     The  very  essence  of  pleasing 


On  rrorldly  Policy.  285 

manners  consists  in  the  expression  of  respect  and  good 
will.  Where  these  are  wanting,  the  expression  is 
merely  assumed  and  artificial,  and  will  never  attain  the 
power  of  that  which  beams  genuine  from  the  heart. 
The  proper  motive,  the  pervading  charm  of  good  be- 
havior is  wanting;  and  often  we  shall  be  found  only 
appearing  artful,  when  we  intended  to  appear  amiable. 
But  attention  to  the  feelings  and  wishes  of  our  best 
friends,  even  when  proceeding  from  the  kindest  mo- 
tives, must  be  regulated  by  a  regard  to  duty.  The 
most  amiable  feelings  of  the  heart,  must  be  indulged 
only  within  the  bounds  of  prudence,  integrity,  respect 
to  our  own  character  and  condition,  and  a  respect  to 
the  best  interests  of  our  fiiends  and  fcllov,'  creatures: 
those  interests,  which  true  benevolence  should  lead  us 
to  prefer  to  the  temporary  gratifications  even  of  the 
persons  who  are  most  dear  to  us.  Nay,  every  depart- 
ure from  propriety,  although  proceeding  from  such 
motives,  and  under  the  influence  of  such  feelings,  will 
injure  our  reputation,  perhaps,  expose  us  to  the  suspi- 
cion of  insincerity.  All  excess  of  attention  and  of 
professions  awakens  jealousy,  and  leads  men  to  sup- 
pose, either  that  v.e  are  foolish,  or  cannot  mean  the 
whole  that  our  manner  and  language  convey.  We 
will  not  always  find  ourselves  able  to  fulfil  the  expec- 
tations of  respect  and  regard,  wliich  our  imprudent 
expressions  have  excited.  Great  warmth  of  feeling 
also,  is  not  always  equal,  and  we  shall  sometimes  blush, 
in  cooler  moments,  at  having  employed  a  language 
and  manner  so  greatly  beyond  what  the  occasion  mer- 
ited; nay,  perhaps,  we  shall  become  as  much  too  cold, 
as  we  were  formerly  too  ardent.  V>y  such  means, 
proceeding  from  such  and  similar  causes, you  \\\\\  find 
that  even  good  men  have  injured  sometimes  their  rep- 
utation and  their  usefulness.    I  will  only  call  to  your 


386  On  Worldly  Policy. 

recollection,  the  aspersions  which,  from  such  causes, 
were  thrown  upon  the  truly  excellent  Dr.  Doddridge. 
It  is  impossible  to  read  those  letters  which  he  wrote, 
when  a  young  man,  to  some  of  his  friends,  without 
allowing  that  he  has  justly  exposed  himself  to  blame, 
for  his  extravagant  expressions  of  respect  and  affection. 
Nay,  through  life  he  seems  to  have  had  occasionally 
a  tendency,  though  probably  only  a  tendency  to  the 
same  fault;  proceeding  not  merely  from  the  natural 
desire  to  appear  agreeable,  but  from  the  benevolent 
wish  to  make  others  happy,  and  the  too  favorable 
ideas,  perhaps^  which  a  benevolent  heart  had  suggest- 
ed. In  the  admirable  account  of  his  exemplary  life, 
by  Orton,  a  book  which  I  would  earnestly  recom- 
mend to  your  serious,  and  frequent  perusal,  it  is  ob- 
served: "His  temper  was  unsuspicious,  mild,  and  sweet; 
and  in  his  tongue  was  iha  law  of  kindness.  This,  it 
must  be  owned,  was  sometimes  carried  to  an  excess; 
especially  in  younger  life.  His  candor  led  him  to  think 
more  favorably  of  some  persons  than  they  deserved; 
particularly  those  who  possessed  some  shining  talents 
or  qualities,  especially  if  they  appeared  to  be  active  for 
the  advancement  of  religion.  At  the  same  time,  the 
openness  of  his  temper,  and  a  kind  of  natural  com- 
plaisance, led  him  to  say  civil  and  obliging  things  of 
their  characters  and  views:  but  in  some  instances  he 
afterwards  saw  reason  to  alter  his  judgment  of  them, 
and  be  upon  the  reserve  in  his  behavior  to  them.  This 
produced  some  inconveniences;  for  a  few  who  did  not 
know  him,  suspected  his  sincerity;  and  the  persons  in 
question  thouglit  themselves  injured,  by  his  declining 
an  intimacy  with  them,  or  a  recommendation  of  them, 
from  vvhicli  they  expected  some  advantage.  While 
those  who  wcn-c  most  intimately  acquainted  with  his 
real  character,  and  the  motives  from  which  he  acted, 


On  IVorldly  Policy.  287 

knew  him  to  be  incapable  of  that  dissimulation  or  in. 
consistency,  with  which  he  was  charged.  I  mention 
this  the  rather,  that  it  may  serve  as  a  caution  to  the 
good-natured  reader,  to  restrain  the  excesses  of  civility 
and  compliment;  agreeably  to  the  advice  of  a  noble 
writer,  'Be  cautious  in  all  declarations  of  friendship; 
as  the  very  common  forms  of  civility  aie  too  often  ex- 
plained into  undesigned  engagements.' " 

I  have  only  farther  to  observe,  on  this  view  of  the 
subject,  that  a  fear  to  give  ofTence  has  been  sometimes 
seen  producing  an  effect  almost  opposite  to  the  fault, 
which  we  have  been  just  considering.  When,  with 
excessive  timidity,  is  joined  a  jealousy  of  the  princi- 
ples and  good  wishes  of  the  persons  with  whom  we 
associate,  the  fear  on  the  one  hand,  of  giving  offence, 
and  on  the  other  hand,  of  affording  an  opportunity, 
whether  through  mistake  or  design,  of  misrepresenting 
us  to  others,  produces  a  painful  and  unnatural  caution 
and  reserve.  If  such  fears  and  suspicions  be  indulged, 
and  we  permit  our  general  character  to  be  affected  by 
them,  we  not  only  injure  the  condition  of  our  mind, 
but  acquire  an  habitual  manner  of  the  most  unamia- 
ble  and  ungracious  kind.  It  is  certainly  the  duty  of 
every  man,  and  is  the  natural  effect  of  the  meekness, 
lowliness,  and  gentleness  of  the  Christian  cliaracter,  to 
avoid  in  hisbeliavior  and  conversation,  whatever  is  of- 
fensive, unless  called  to  it  by  urgent  duty;  and  it  is  cer- 
tainly his  duty  also,  to  exercise  prudence,  to  consider 
the  character  of  his  company,  and  not  unnecessarily 
expose  his  sentiments  and  actions  to  misapprehension, 
and  misrepresentation.  But  it  is  most  unfortunate  if 
we  allow  ideas,  which  only  require  occasionally  to  be 
brought  forward,  to  pervade  our  whole  temper  and 
conduct;  or  principles,  which,  in  their  just  degree,  art- 
proper,  to  restrain  us  from  what  is   j  ight,  ov  lead  us 


288  On  Worldij  Policy. 

into  what  is  wrong,  by  their  excess.  An  excess  of 
timidity,  and  caution  of  manner,  is  unworthy  of  the 
place  assigned  us  in  society;  and  it  deprives  us,  in  va- 
rious ways,  of  many  opportunities  of  doing  good.  It 
prevents  us  from  diffusing  useful  knowledge  in  the 
manner  which  is  often  the  most  pleasing,  and  success- 
ful. It  prevents  us  from  giving  a  right  direction  to 
the  minds  of  men  around  us,  rectifying  error,  em- 
bracing, in  an  easy  yet  powerful  manner,  the  occa- 
sions afforded  us  for  conveying  religious  and  moral 
instruction,  for  warming  the  heart  with  a  love  of  vir- 
tue, and  pointing  out  the  dangers  of  vice  in  all  its  kinds 
and  degrees.  We  deprive  ourselves  and  others  of  that 
innocent  gratification  which  arises  from  unsuspecting 
intercourse,  and  friendly  conversation.  We  render 
our  company  an  irksome  restraint,  instead  of  a  source 
of  pleasure.  We  acquire  no  friends,  we  awaken  no 
kind  affections  among  our  people.  We  offend  by  our 
apparent  want  of  confidence;  and  appear  not  merely 
timid,  but  distrustful.  Nay,  we  excite  the  idea  that 
we  not  only  want  the  fortitude  becoming  men,  but 
have  some  peculiar  faults  and  principles  which  we  are 
afraid  should  be  discovered.  Such  excessive  caution, 
reserve,  and  distrust,  I  have  seen  produce  all  these  ef- 
fects, and  even  directly  and  materially  injure  the  tem- 
poral interests  of  the  persons  who  were  under  their  in- 
fluence. How  much  does  duty,  how  much  does  in- 
terest concur  in  teaching  us  the  importance  of  the  sub- 
lime spirit  manifested  by  the  apostle,  when  he  said, 
"For  our  rejoicing  is  this,  the  testimony  of  our  con- 
science^, that  in  sim[)licity  and  godly  sincerity,  not  with 
fleshly  wisdom,  but  by  the  grace  of  God,  we  have  had 
our  conversation  in  the  world." 

But  a  minister  of  the  gospel  will  meet  with  similar 
temptations  in  the  discharge  of  the  public  duties  of  his 


On  JVorldhj  Policy.  289 

ofttcc.  Nay,  in  these  duties  such  temptations  will  oc- 
cur, vvith  peculiar  frequency  and  power.  How  diffi- 
cult is  it  for  a  person  of  a  feeling  mind,  to  speak 
unpleasant  truths;  and  how  natural  is  it  to  dwell  on 
what  we  know  will  give  pleasure!  The  awful  guilt  of 
permitting  even  the  most  amiable  feelings  to  prevail 
on  you,  in  such  solemn  duties  to  depart  from  integrity, 
and  speak  contrary  to  your  belief,  is  so  obvious  and 
so  revolting,  that,  I  trust,  your  own  feelings  will  prove 
more  than  sufficient  to  guard  you  against  a  crime  so 
heinous.  The  independence  attached  to  our  condi- 
tion, also,  must  lessen  the  temptation;  and,  while  it 
would  aggravate  the  guilt  of  the  crime,  must  greatly 
diminish  the  probability  of  its  commission.  It  is 
probably,  therefore,  more  necessary  to  guard  you 
against  those  violations  of  duty  which  are  less  flagrant 
and  shocking  to  the  conscience.  The  fear  of  offend- 
ing, when  very  powerful,  though  it  may  not  lead  a 
man  to  sacrifice  his  convictions,  may  lead  him  to  avoid 
presenting  truth,  or  presenting  it  in  its  just  importance. 
It  may  lead  him  to  attend  more  to  what  is  pleasing, 
than  to  what  is  useful  to  his  hearers.  This  is  a  subject, 
he  will  say  to  himself,  in  the  illustration  of  which  1  am 
particularly  fitted  to  excel,  and  am  certain  of  giving 
satisfaction  to  my  people.  Other  subjects  may  be 
equally  necessary,  but  they  are  not  so  much  to  their 
liking  and  taste;  if  I  enlarge  upon  these,  I  shall  endan- 
ger the  affection  which  they  bear  me,  perhaps,  instead 
of  being  the  object  of  their  choice,  and  admiration, 
incur  their  displeasure.  The  first  question  with  a  man 
under  the  influence  of  such  principles,  will  be,  not 
what  is  most  useful,  but  what  is  mcst  agreeable;  not 
what  is  most  suited  to  the  circumstances  and  charac- 
ters of  his  heanu's,  but  what  is  most  suited  to  their  taste, 
and  least  painful  to  himself.  Me  does  not  give  false 
37 


%90  On  Worldly  Policy. 

views,  he  speaks  only  the  truth;  but  both  in  the  truths 
which  he  presents,  and  in  the  manner  of  presenting 
them,  he  considers  not  chiefly  what  the  necessities  of 
his  people  require.  Besides,  though  he  does  not  teach 
error,  he  does  not  present  the  gospel  as  it  is,  in  all  its 
parts,  and  in  its  full  extent.  Very  important  truths  are 
thus  never  presented  to  the  attention.  His  people 
either  remain  ignorant  of  tlieir  nature,  design,  and  im- 
portance, or,  never  contemplating  them,  do  not  experi- 
ence their  influence.  Co r.tcm plating  the  gospel  par- 
tially, they  also  form  false  notions  of  its  nature,  or 
feel  imperfectly  its  power.  The  errors  and  sins  which 
chiefly  beset  them,  the  virtues  and  graces  in  which 
they  are  chiefly  defective,  he  seldom  brings  before 
their  minds,  or  he  treats  in  a  manner  which  is  little 
fitted  to  do  good.  Bi)ld  and  powerful  against  gener- 
al sin,  serious  and  affecting  in  his  general  exhortations; 
here  he  feels  as  if  treading  on  dangerous  ground;  he 
is  fearful  and  cautious,  slight  and  superficial,  and 
touches  with  a  feather  the  wound  which  he  should 
iiave  probed.  The  principle  may  operate  diffeiently, 
according  to  your  circumstances,  and  tlie  character  of 
the  persons  whom  you  chiefly  desire  to  please,  but  in 
every  situation  it  will  lead  to  the  same  neglect  of  duty, 
to  the  same  sacrifice  of  ministerial  fidelity.  If  it  has 
not  led  you  to  direct  violations  of  integrity,  it  has  led 
you  to  neglect  and  to  omission;  or,  if  not  to  neglect 
and  omission,  it  has  enfeebled  your  exertions,  and  di- 
minished your  zeal;  it  has  diminished  the  power  of 
that  great  object  which  should  ever  operate  supremely 
on  the  heart  of  a  minister,  which  should  never  be  absent 
from  his  mind,  which  should  direct  all  his  labors  and 
his  prayers,  engage  his  time  and  talents  and  thoughts, 
compared  with  wliich,  every  other  object  should  seem 
to  him  as  nothing — the  profit,  improvement,  and  eter- 


On  JForldly  Policy.  23 1 

nal  interests  of  his  people.  ''Thou,  therefore,  my  son, 
said  the  apostle  to  TioDtliy,  be  strong  in  the  grace, 
that  is  in  Christ  Jesus,  study  to  shew  tliyseU'  approved 
unto  God,  a  workman  that  needeth  not  to  be  asham- 
ed, rightly  dividing  the  word  of  truth.  I  charge  tliee, 
he  adds,  before  God  and  the  Lord  Jesus  Christ,  who 
shall  judge  the  quick  and  the  dead  at  his  appearing 
and  his  kingdom:  preach  the  word,  be  instant  in  season, 
out  of  season;  reprove,  rebuke,  exhort  with  all  long- 
sufferino;  and  doctrine.  For  the  time  will  come  when 
they  shall  not  endure  sound  doctrine,  but  after  their 
own  lusts,  shall  they  heap  to  themselves  teachers,  hav- 
ing itching  ears,  and  they  shall  turn  away  from  the 
truth,  and  shall  be  turned  into  fables.  But  watch  thou 
in  all  things,  endure  afflictions,  do  the  work  of  an  evan- 
gelist, make  full  proof  of  thy  ministry — And  seeing 
we  have  this  ministry,  he  writes  on  another  occasion, 
as  we  have  received  mercy  we  faint  not;  but  have  re- 
nounced the  hidden  things  of  dishonesty,  not  walking 
in  craftiness,  nor  handling  the  word  of  God  deceitfully, 
but,  by  manifestation  of  the  truth,  commending  our- 
selves to  every  man's  conscience  in  the  sight  of  God." 
And,  when  leaving  one  of  those  churches  which  he 
had  planted,  observe  his  manner  and  his  words:  "Ye 
know  from  the  first  day  that  I  came  into  Asia,  after 
what  manner  I  have  been  with  you  at  all  seasons, 
and  how  I  kept  buck  nothing  that  "jdus  projitable 
unto  you,  but  have  showed  you,  and  have  taught  you 
publicly,  and  from  house  to  house,  testifj-ing  both  to 
the  Jews  and  also  to  the  Greeks,  repentance  towards 
God,  and  faith  towards  our  Lord  Jesus  Christ.  And 
now,  behold,  I  go  bound  in  the  spirit  unto  Jerusalem, 
not  knowing  the  things  that  shall  bcfal  me  there;  save 
that  the  Holy  Ghost  witnesseth  in  every  city,  saying, 
that  bonds  and  afflictions  abide   me.     But   none  of 


292  On  Worldly  Policy. 

these  thinos  move  me,  neither  count  I  my  life  dear 
unto  myself,  so  that  I  might  finish  my  course  with 
joy,  and  the  ministry  which  1  have  received  of  the 
Lord  J'sus,  to  testify  the  gospel  of  the  grace  of  God.'' 
But  you  have  public  duties  of  a  different  kind  to 
perform.  You  are  a  member  of  those  courts,  by 
which  the  government  of  our  church  is  administered. 
Tne  objects  which,  in  this  capacity,  you  must  consid- 
er and  determine,  are  of  much  importance.  They  re- 
late to  the  qualifications  and  fitness  of  candidates  for 
the  mini'^try;  to  the  character  and  privileges  of  mem- 
bers of  the  church;  to  the  character  and  fidelity  of  your 
b-cthren  in  tha  sacred  office;  to  the  application  of  ec- 
clesiastical laws,  unto  the  claims  and  cases  of  individ- 
uals-, and  to  the  formation  and  adoption  of  such  new 
rc^^ulations  as  new  circumstances  require,  or  farther  ex- 
perience suggests.  In  such  objects,  the  people  of  this 
country  take  an  interest;  and  the  opinions  which  you 
give,  and  the  course  which  you  pursue,  they  consider 
With  attention.  Far  would  1  be  from  recommending 
a  disi'egard  of  the  public  opinion.  On  public  opinion, 
the  expediency  ot  many  measures  may  greatly  depend; 
an  1,  in  ail  cases,  it  is  entitled  to  the  most  respectful  re- 
gard. Njver  ought  it  to  be  without  necessity  oppos- 
ed, still  less  ought  it  ever  to  be  insolently  braved. 
Ev^ery  circumstance  which  would  needlessly  irritate 
and  increase  offence,  should  be  carefully  avoided,  and 
that  respect,  which  is  due  to  the  general  sentiments, 
should  be  strongly  marked  in  our  whole  language  and 
manner.  Still,  however,  we  must  rcmtmbcr,  that  we 
have  undertaken  to  discharge  the  duties  of  an  impor- 
tant office;  tv)  discharge  them  with  uprightness  and  fi 
delity,  according  to  the  dictates  of  our  judgment  and 
conscience.  Uprightness  and  fiJclity  require,  indeed, 
not  only  fortitude  in  acting,  according  to  our  convii;-- 


On  IVorhUy  Policy.  29^ 

iions,  but  caution,  deliberation,  tbe  use  of  every  mean 
within  our  power  to  acquaint  ourselves  with  the  case 
to  be  determined,  and  with  the  rules  by  which  our  judg- 
ment should  be  governed.  But,  after  having  employed 
such  means  to  enlighten  our  understanding  and  preserve 
our  minds  free  from  error,  we  are  bound,  as  honest  men, 
unbiassed  either  by  prejudice  or  partiality,  by  private 
friendship  orpublic  clamor,  to  give  freely  and  openly  that 
opinion  which  justice,  truth,  and  the  interests  of  religion 
demand.  If,  in  acting  thus,  you  arc  so  unfortunate 
as  to  offend,  remember  that  no  situation  is  exempted 
from  difficulties  and  trials,  and  that  feeble,  indeed, 
must  be  the  power  of  the  gospel  on  the  mind  of  him, 
who  is  not  ready  to  suffer  temporary  reproach  for  the 
sake  of  God,  and  a  good  conscience.  It  is  a  small 
matter  to  be  judged  of  man's  judgment;  he  that  judg- 
eth  us  is  the  Lord. 

In  mentioning  such  cases,  I  mean  not  to  allude,  ex- 
clusively, to  any  particular  class  of  persons  among 
your  people.  Trials  of  this  nature  may  come  from 
various  quarters;  from  the  higher,  as.  well  as  from  the 
lower  ranks;  from  the  learned,  as  well  as  from  the  un- 
learned; nay,  sometimes,  such  is  the  lot  of  humanity, 
from  the  unaffectedly  pious  and  judicious  Christian, 
as  well  as  from  the  bustling  and  forward  professor.  In 
such  cases,  we  will  be  affected  differently,  according 
to  our  tempers  and  habits.  One  man  accustoming 
himself  to  contemplate  persons  of  superior  rank  with 
jealousy,  and,  perhaps,  proud  of  any  occasion  to  dis- 
play his  independence,  feels  rather  a  disposition  to  op- 
pose the  wishes  of  the  higher  classes;  while  he  wants 
fortitude  to  oppose  the  wishes,  or  to  resist  the  prejudi- 
ces of  the  people.  Another,  anxious  for  literary  fame, 
and  fettered  by  a  slavish  respect  to  men  of  philosophic 
speculation,  even  where  the  objects  arc  not  within  the 


i2J94  On  Worldly  Policy, 

sphere  of  their  knowledge  and  inquiry,  or  on  occa- 
sions when  their  prejudices  and  passions  are  equally 
violent  with  those  of  any  class  of  men,  is  chiefly  in 
danger  from  the  fear  of  being  ranked,  in  his  opinions 
and  talents,  with  the  unlearned  and  unenlighted.  And 
anotiier,  looking  up  to  rank,  as  the  pinnacle  of  human 
excellence,  with  profound  respect  and  wondering  ad- 
miration, IS  chiefly  in  danger  of  being  misled  by  a 
respect  to  the  opinions  of  the  great;  while  he  feels,  per- 
haps, some  gratification  of  vanity,  in  showing  his  su- 
periority to  the  opinions  and  wishes  of  those  whom 
he  deems  the  vulgar.  Need  I  add,  that  besides  such 
tetidencies  in  youi'  disposition  and  habits,  peculiar  cir- 
cumstances  in  your  situation  may  give  a  great  degree 
of  influence  to  the  opinions  and  wishes,  both  of  partic- 
ular classes  and  individuals;  that  the  temptation  to  sur- 
render your  integrity  will,  in  such  cases,  be  peculiarly 
strong,  and  the  duty,  therefore,  peculiarly  urgent,  to 
watch  over  your  feelings,  and  to  renew  your  determin- 
ation of  discharging  your  trust  with  uprightness  and 
fidelity. 

Let  it  not  be  supposed  that  this  unvarying  integrity 
and  faithfulness,  is  inconsistent  with  a  just  desire  to 
please,  unwillingness  to  offend,  prudence,  and  a  proper 
consideration  of  circumstances  in  the  discharge  of  our 
duty.  Still  less  let  it  be  supposed  to  justify  a  careless 
indifference,  and  wanton  disregard  of  the  feelings  and 
opiniuns  of  any  individual.  Such  disregard  is  general- 
ly the  effect  of  a  haish  and  cruel  temper,  and  is  wholly 
opposite  to  the  mild  aLid  affectionate  spirit  which  tlie 
gospel  enjoins  us  to  cultivate.  But  as  men  often  jus- 
tify their  vices,  by  associating  thcin,  in  their  imagin- 
ations,with  some  prise- worthy  disposition,  so  sometimes 
they  will  be  found  attempting  to  represent  their  coarse- 
ness of  manner,  and  violence  ofconduct^  as  the  ellects 


On  Worldly  Policy.  295 

of  the  sincerity  and  openness  of  their  hearts.  Disre- 
gard of  the  feelings  of  our  fellow  creatures,  has,  how- 
ever, no  connexion  with  the  virtues  of  openness  and 
sincerity  of  heart.  Pride,  ill  humor,  and  vindictive 
passions,  will,  indeed,  produce  a  freedom  of  language 
and  conduct;  but  this  is  not  the  freedom  which  con- 
science dictates,  and  a  good  man  allows  himself  to  ex- 
eicisc.  A  man  may  be  violent  also,  without  being 
either  conscientious,  faithful,  or  steady,  to  his  princi- 
ples. And  as  he  who  talks  most  oi'his  courage,  is  not 
always  the  boldest  in  the  day  of  battle;  so  he  who 
blusters  loudest  about  independence  and  sincerity,  is  not 
always  the  firmest  in  resisting  temptation,  nor  the 
least  servile  and  accommodating,  where  his  interests 
and  passions  are  concerned.  When  a  sense  of  duty, 
is  the  origuial  cause  of  determination  and  conduct  of 
such  men,  the  unworthiness  of  the  manner  by  which 
they  express  or  pursue  wlsat  is  good,  must  not  be  at- 
tributed to  any  piinciple  of  goodness  which  they  pos- 
sess, but  to  the  wictched  passions  with  which,  in 
them,  the  sentiment  of  duty  has  been  combined.  Nev- 
er let  it  be  for  a  moment  supposed,  that  sincerity,  sim- 
plicity, and  faithfulness,  have  any  peculiar  alliance 
with  those  passions  which  degrade  human  nature, 
and  which  it  is  one  of  the  great  objects  of  the  dispensa- 
tion of  the  gospel  to  subdue.  Pride,  ill  humor,  and 
violent  passions,  are  directly  hostile  to  uprightness  and 
intr'grity  of  conduct,  and  give  such  a  powei  fu!  bias  to 
the  mind,  as  must  destioy  all  fairness  and  equity  in 
judgment.  Nor  aie  the  insensible  and  indifferent  in  a 
more  favorable  state  of  mind.  The  selfishness  and 
the  disregard  of  other  men,  which  mark  their  character, 
unfit  th(  in  often  for  judginii;  on  many  important  ob- 
jects; and  on  others,,  where  their  interests  and  gratifica 


296  On  Worldly  Policy. 

tions  are  concerned,  corrupt  their  understandings  or 
overpower  their  sense  of  duty. 

In  opposition  to  the  conduct  of  such  men,  consider 
it  to  be  your  duty  to  attend,  as  far  as  higher  principles 
and  motives  will  permit,  to  the  wishes  and  feelings  of 
your  people;  to  oppose  them  only  where  truth,  integri- 
ty, faithfulness,  and  the  public  interest  require  your 
opposition;  and,  on  every  occasion,  to  maintain  and 
manifest  a  spirit  of  meekness,  forbearance,  respect,  and 
affection.  Such  conduct  is  the  natural  effect  of  all 
those  virtues  which  should  distinguish  us  as  Christians, 
is  bound  upon  us  by  the  strongest  obligations,  and  is 
necessary  to  the  success  of  our  ministry.  There  can 
be  no  doubt  also,  that  it  is  our  duty  to  employ  often 
much  prudence  in  the  manner  by  which  we  pursue 
even  the  highest  objects,  especially  where  favorite  pas- 
sions and  errors  are  to  be  opposed.  Attention  must 
be  directed  to  times,  places,  general  circumstances,  the 
characters,  feelings,  and  prejudices,  both  of  individuals, 
and  bodies  of  men.  Fidelity  to  our  people,  so  far 
from  opposing,  requires  the  exercise  of  such  prudence. 
Our  love  should  abound  more  and  more  in  knowledge 
and  in  judgment.  Never,  however,  let  us  allow  our 
prudence  to  degenerate  into  timidity;  nor  our  attention 
to  the  wishes  of  men,  and  our  own  temporary  ease,  to 
deter  us  from  any  part  of  our  duty.  The  great  ob- 
jects of  our  ministry  must  be  ever  before  our  minds, 
and  the  rules  which  God  hath  appointed  for  our  gov- 
ernment, must,  on  no  occasion,  and  from  no  motive, 
be  broken.  The  prudence  of  a  minister  in  the  dis- 
charge of  his  duty,  is  not  attention  to  his  own  ease; 
but  the  consideration  ;nd  pursuit  of  the  best  means  to 
accomplish  t'/.e  great  objects  of  his  ministry.  Atten- 
tion to  the  wishes  of  his  people  must  not  be  the  result 
of  slavish  fciirsand  selfish  designs,  but  of  a  benevolent 


Vh  WorUlij  Policy.  297 

\ind  generous  spirit,  delighting  in  promoting  happiness, 
and  in  receiving  returns  of  affection.  Neither  must  it  be 
like  the  weakness  of  those  foolish  parents,  who,  by 
improper  indulgences,  ruin  the  best  interests  of  their 
children.  The  eternal  good  of  your  people,  must  be 
preferred  to  their  temporary  satisfaction;  the  general 
interests  of  religion,  to  local  and  partial  prejudices; 
truth  and  uprightness,  to  worldly  considerations;  peace 
of  conscience,  to  external  ease;  everlasting  happiness, 
to  a  present  good;  the  favox  of  God,  to  the  favor  of 
man. 

Nor  let  it  be  supposed,  that  this  conduct  will  prove 
more  injurious  to  our  present  comfort,  than  the  worldly 
spirit  to  which  it  is  opposed.  I'hat  timid  policy,  love 
of  ease,  fear  of  displeasure  and  contention,  which 
would  induce  a  man  to  sacrifice  the  dictates  of  his  con- 
science, though  they  have  present  enjoyment  for  their 
object,  generally  banish  the  blessing  which,  at  so  great 
a  price,  they  would  secure.  If  he  be  not  lost  to  relig* 
ious  feelings,  and  become  wholly  insensible  to  degra- 
dation and  disgrace,  it  is  impossible  his  mind  can  be  in 
a  state  of  peace,  under  the  consciousness  of  sacrificing, 
on  any  occasion,  his  convictions  of  duty.  But  here, 
no  period  will  be  to  these  heart  sickening  sacrifices. 
When  once  we  allow  the  fences  of  honor,  integrity, 
and  independence,  to  be  broken  down,  we  expose  our- 
selves and  our  rights  to  perpetual  injury  and  outrage. 
All  are  laid  open  to  every  forward  and  violent  intruder. 
And  we  must  either  suffer  ourselves  to  be  driven  about 
by  the  caprice,  follies,  and  prejudices,  of  the  ignorant, 
the  vain,  and  the  presumptuous,  or  we  must  expose  our- 
selves to  the  fury  of  their  disappointed  desires,  and  of 
that  resentment  which  they  will  feel  from  unexpected 
opposition.  That  situation  in  hi.man  life  whi(  h  is  the 
most  favorable  to  honor  and  happiness,  would  beet  n"* 
38 


298  On  Worldly  Policy. 

a  state  of  the  most  abject  meanness  and  misery,  if  pos- 
sessed in  this  manner.  Better,  far  better,  that  we  sac- 
rificed every  external  advantage,  labored  with  our 
hands,  and  procured,  with  the  sweat  of  our  brow,  sub- 
sistence for  ourselves  and  our  families.  Compared 
with  us,  the  honest  laborer,  who  tails  from  the  earliest 
dawn  to  the  last  glimmering  of  day,  enjoys  a  perpet- 
ual feast.  His  mind  is  his  own.  Although  his  labor 
be  unceasing,  the  pittance  small  which  he  earns,  and 
the  tract  narrow  and  short,  over  which  the  knowledge 
of  him  extends,  he  can  pass  his  days  in  peace  of  con- 
science, and  with  good  hopes  through  grace;  and 
after  the  labors  of  his  hard-wrought  day  are  finished, 
retire  to  his  family  with  an  untroubled  mind,  to  enjoy 
in  quietness,  and  with  cheerful  gratitude,  what  his 
merciful  God  hath  given  him. 

And  what  are  the  temptations  to  a  conduct  so  crim- 
inal and  mean?  Paiticular  occasicins  may  arise,  ^.n 
which,  by  a  combination  of  circumstances,  the  temp- 
tations may  be  powerful,  and  our  situation  diffi- 
cult. But  such  occasions  do  not  frequently  arise,  and. 
to  render  our  part  more  easy,  the  little  which  we  have, 
is  joined  with  independence.  In  the  ordinary  course 
of  events,  the  surest  way  to  avoid  reproach,  and  main- 
tain the  esteem  of  our  people,  is  to  act  on  every  occa- 
sion, faithfully  and  conscientiously.  An  uniform 
couise  of  upright  and  laithiul  conduct,  steadily,  yet 
meekly,  and  unaffectedly  pursued,  will  secure,  almost 
always,  aiVectionand  respect;  and  when  accompanied, 
as  we  suppose  it,  with  the  kindness  and  gentleness  be- 
coming the  Chr^stiar  character,  will,  much  seldomer 
than  is  feared,  give  offence,  even  to  ihose  whose  wishes 
and  opiriioi:S  we  may  be  forced  to  oppose.  It  is  the 
manner  in  which  our  duty  is  sometjmes  performed; 
the  petulance,  presumption,  ostentation  of  power,  con- 


On  Worldly  Policy.  299 

tempt  of  the  opinion  of  others,  affectation  of  dignity, 
independence,  and,  of  whut  is  imagined,  manliness  and 
courage — it  is  this,  whicli  irritates  and  disgusts.  But 
doing  our  proper  duty,  maintaining  a  due  freedom,  and 
independence  of  mind,  acting  according  to  the  dictates 
of  our  conscience,  will  seldom  excite  resentment;  or  if 
they  should,  it  will  be  a  resentment  mingled  with  es- 
teem,aresentment  which  will,  probably, die  with  the  oc- 
casion, a  resentment  succeeded  by  that  respect  and  regard 
wh  ich  is,  generally,  the  reward  ofiin  upright  discharge 
of  duty.  If  circumstances,  however,  should  seem  to 
disappoint  these  reasonable  expectations,  then  what 
have  you  to  do,  but  to  remember  the  pai  t  given  you  to 
act  as  a  Christian;  and  to  let  no  consideration  tempt 
5^  onto  make  shipwTcck  of  faith  and  a  good  conscience. 
It  is  in  times  of  trial  your  fidelity  is  to  be  manifested, 
and  your  faith  exercised.  No  Christian  can  pass 
through  this  world  without  trials  of  integrity.  And  shall 
you,  who  teach  others  to  rise  superior  to  temptation, 
and  to  fight  the  good  fight  of  faith,  shall  you  fall  under 
the  fear  of  men,  and  swerve  from  uprightness?  Re- 
member the  words  of  your  Lord:  "He  that  lovcth 
father  or  mother  more  than  me,  is  not  worthy  of  me, 
and  he  that  loveth  son  or  daughter  more  than  me,  is 
not  worthy  of  me  And  he  that  taketh  not  his  cross 
and  foUoweth  alter  me,  is  not  worthy  of  me.  lie  that 
findcth  his  life  shall  lose  it,  and  he  that  loseth  his  life 
for  my  sake  shall  find  it.  Blessed  are  they  which  are 
persecuted  for  righteousness  sake;  for  theirs  is  the  king- 
dom of  heaven.  Blessed  are  ye  w^hen  men  shall  levilc 
you,  and  persecute  you,  and  shall  sa}' all  manner  of 
evil  against  you  falsely  for  my  sake.  Rejoice  and  be 
exceeding  glad,  for  great  is  your  reward  in  hea\  en;  for 
so  persecuted  they  the  prophets  nliich  were  before 
you."    Thou,  therefore,  endure  hardness  as  a  o-ood 


300  On  Worldly  Policy. 

soldier  of  Jesus  Christ.  It  is  a  faithful  saying:  If  we 
be  dead  with  him,  we  shall  also  live  with  him:  If  we 
suffer,  we  shall  also  reign  with  him:  If  we  deny  him, 
He  will  also  deny  us.  The  time  of  trial  too,  is  short, 
and  other  comforts  will  compensate  those  which  we 
may  lose.  There  is  a  joy  which  the  world  cannot 
give,  and  cannot  take  away;  and  by  such  trials  of  prin- 
ciple our  spiritual  good  is  promoted.  Unto  the  up- 
right there  ariseth  light  in  the  darkness;  and,  even  here, 
they  will  often  see  the  clouds  disperse^  and  the  day  of 
light,  serenity,  and  joy  return. 

But,  in  considering  the  temptations  to  a  worldly 
policy,  in  the  discharge  of  your  public  duties,  I  have 
chiefly  considered,  hitherto,  those  dangers  which 
arise  from  an  excessive  desire  to  please  and  fearfulness 
to  offend.  I  must,  however,  farther  observe,  that  the 
temptations  to  such  conduct,  are  as  various  as  the  ob- 
jects which  may  greatly  engage  your  desire.  In  every 
public  situation,  v.  here  objects  are  to  be  prosecuted  and 
accomplished,  ihrough  the  means  of  the  opinions  and 
co-operation  of  different  individuals  and  bodies  of  men, 
temptations  will  be  continually  arising  to  employ 
methods  of  policy  and  art,  to  attain  the  end  which  v^  e 
wish.  Such,  it  is  obvious,  is  the  situation  of  a  minis- 
ter m  the  church  of  Scotland.  By  the  excellent  con- 
stitution of  our  church,  a  regular  plan  is  established, 
forjudging,  regulating,  legislatirig,  and  also  for  execut- 
ing various  important  cbjecls  of  authority  and  super- 
intendence. But  few  of  these  objects,  not  even  such 
as  regard  the  ii.tcrnal  government,  disii[>line,  and  reg- 
ulation of  a  parish,  arc  left  to  the  discretion  of  any  in- 
dividual. They  must  be  carried  into  cflict  by  the 
combined  opinions  and  judi^meiits  of  different  men, 
buth  secular  and  eccUsiat^tical,  who  form  vaiious 
courts,  rising  one  abo\e  another,  and  possessing  differ* 


On  Worldly  Policy.  301 

ent  degrees  of  power,  and  extent  of  jurisdiction.    This 
constitution,  so  important  for  the  good  government,  lib- 
erty, and  security,  both  of  tlie  clergy  and  the  people, 
must  present  tem[)tations,  and   atVord  opportunities  to 
practise  the  arts  of  a  crooked  policy.      And  when  the 
objects  are  such  as  we  greatly  desire  to  accomplish, 
especially  when  opposition  arises,  and  parties  are  form- 
ed, the  passions  of  even  good  men  are  in  danger,  with- 
out watchfulness  and  fortitude,  of  engaging  them   in 
plans,  inconsistent  with  the  simplicity  and  purity   of 
the  Christian  character.     Happy  those,  who  can  pros- 
ecute their  schemes  with  wisdom  united  with  honor, 
with  a  manly   earnestness  to  attain  their  object,  yet 
with  a  perfect  freedom  from  all  appearance  of  guile! 
Besides  those  objects  which  thus  occasionally  arise, 
temptations  will  sometimes  be   presented  by  views  of 
interest  and  ambition.     In  the  situation  of  a   minister 
of  the  gospel,  the  objects  of  worldly  interest  and  pow- 
er are  comparatively  small;  but  though  small,  they  are 
to  some  men  not  unfrequcnt.     To  all,  the  temptation 
is  presented   of  ruling  and  directing   in  those  smaller 
districts  and  assemblies,  with  which  they  are  immedi- 
ately connected;  to  many,  the  temptation  of  directing 
in  >vider  spheres,  and  prosecuting  more  extensive  de- 
signs of  interest  and  ambition.     In  such  circumstances, 
desires  may  be  awakened,   which,  v.ithout  watchful 
care,  may  grow  too  powerful;  and   temptations  may 
be  presented,  to  accomplish  the  objects  of  desire   by- 
unworthy  means,  which  may   be  difficult  to  resist. 
When  such  desires  become  powerful,  and  the  tempta- 
tions to  employ  such  means  yielded  to,  in  any  degree, 
be  assured,  you  are  in  danger  of  fiilling  into  that  kind 
of  conduct,  which  is  the  most  contrary  to  the  charac- 
.  ter  of  a  minister  of  the  gospel.     The  progress  of  this 
species  of  vice  is  rapid  and  destructive.     Soon  will  the 


S02  ^     On  Worldly  Policy. 

yellow  and  nauseating  tinge  of  duplicity  spread   itself 
over  the  whole  compiexion  of  your  mind,  and   with 
its  poisonous  qualities  infect,  disease,  and   corrupt  all 
the  principles,  plans,  and  actions,  of  your  pubhc   and 
private  life.     Lisead  of  the  upright  and  conscientious 
minister  of  the  gospel,  of  pure  manners  and  unsuspect- 
ed integrity,  endeavoring  to  walk  suitably  to  his  holy 
"^^ofession  and  heavenly  calling,  an  ensample   to  his 
flocjc,  the  object  of  the  approbation  of  his  Master,  and 
of  the  esteem  and  affection  of  his  people;    we   shall 
then  see  you  a  selfish  and  contracted  worldling,  insen- 
sible to  the  divine  objects  which  engage  the  heart  of 
a  Christian,  insensible  to  the  great  ends  for  which  a 
minister  is  set  apart,  and  disgracing  your  sacred  char- 
acter by  meannesses,  which  men  without  any   relig- 
ious profession,  would  consider  as  staining  their  repu- 
tation: we  shall   see  you   introducing  the  spirit  and 
corruptions  of  worldly  politicians,  even   into  spiritual 
assemblies  and  deliberations;  where  men  professing  a 
spiritual  character  are   assembled,  in   the   name   of 
Christ,  for  the  very  purpose  of  destroying  corruption, 
and  promoting  righteousness  on  the  earth:  we  shall  see 
you  the  mean  and   crouching  parasite   of  the  men, 
whom  it  is  your  interest  to  court;  flattering  their  van- 
ity, submitting  to  their  direction,  fashioning  your  con- 
duct to  their  wishes,  undertaking  the  lowest  jobs  to  se- 
cure their  favor:  we  shall  see  you  devoting  your  time 
to  political  intrigues,  engaged  in  cabals  and  secret  plots, 
selling  your  public  influence  and  talents  for  private  ad- 
vantage; at  length,  perhaps,  supporting  measures  jn 
public,  which  in  private  you  disapprove,   and   sacri- 
ficing your  views   of  the  general  interest,  yuur  con- 
victions of  duty,  your  sense  even  of  justice  to   indi- 
viduals, to  accomplish  any  object  which  may  be  nec- 
essary to  your  designs.     From  such  a  view    of  youi»- 


On  rVorldhj  Policy.  SOS 

Self.  I  am  pcr^iaded,  you  retreat  with  dread  and  ab- 
horrence, and  indignant  even  at  the  supposition  you 
could  almost  exclaim,  "Is  t!iy  servant  a  dog  that  h^ 
should  do  such  thingsl"  Dt^graded.  indexed,  would  you 
be,  were  you  to  do  such  things;  unworthy  the  name 
of  a  minister  of  Christ,  unworthy  the  name  of  the 
lowest  of  his  disciples.  Yet,  let  not  your  senti- 
ments of  yourself  be  too  lofty,  nor  let  your  confi- 
dence be  too  strong,  in  these  first  and  generous  emo- 
tions of  your  heart.  In  every  condition  of  human 
life,  men  even  of  strong  religious  feeling  have  fallen; 
and  persons,  who,  at  their  commencement,  seemed  to 
promise  an  honorable  career,  and  a  glorious  termina- 
tion, have  been  witnessed,  early  departing  from  their 
course,  and  creeping  along  the  paths  of  concealment 
and  dishonesty.  The  desires  of  wealth  and  power, 
are  strong  principles  in  many  rninds,  and  circumstan- 
ces may  arise  to  call  them  forth,  with  peculiar  fre- 
quency and  power.  Temptations  to  attain  the  objects 
of  your  desire,  by  mean  and  criminal  methods,  may 
be  also  often  and  strongly  presented,  and  reasons  offer- 
ed for  yielding  to  them,  which,  under  the  influence  of 
passion,  may  seem  too  plausible.  The  fence  once 
broken,  you  will  find  every  succeeding  deviation  more 
easy;  at  first,  cautious  and  fearful  to  proceed  even  a 
little  way,  you  at  length  venture  without  difficulty, 
into  the  most  dark  and  crooked  paths. 

O!  then  be  watchful  and  jealous  over  yourself.  Be- 
ware of  every  tendency  to  a  worldly  and  ambitious 
spirit.  Counteract  the  temptations  to  it,  by  recalling 
to  your  mind  the  sublime  discoveries  of  the  gospel, 
andjthe  great  designs  accomplishing  in  the  kingdom  of 
the  Son  of  God.  Give  up  your  heart  to  the  feeling 
of  their  grandeur  and  infinite  importance,  and  the 
oomparutive  insignificance  of  all  the  objects  of  a  pres- 


304  On  Worldly  Policy. 

ent  state.  Improve  for  this  end  the  many  affecting 
scenes  and  striking  lessons,  presented  in  the  course  of 
your  sacred  duties;  and  let  it  never  be  absent  from 
your  thoughts,  that  you  are  the  servant  of  Him  "whose 
kingdom  is  not  of  this  world."  Bring  often  before 
your  mind  the  guilt  of  every  species  of  duplicity,  and 
its  utter  inconsistency  with  the  principles,  spirit, 
and  character,  of  a  Christian.  Consider  its  peculiar 
guilt  in  a  minister  of  the  gospel;  its  peculiar  guilt,  es- 
pecially, when  introduced  into  the  affairs  of  the  church 
of  Christ;  when  you  areplaced,as  itwere,in  the  presence 
ofyour  great  Master,  and  are  professing  to  advance 
the  interests,  and  to  assist  in  accomplishing  the  pure 
and  heavenly  designs  of  his  kingdom.  Then,  above 
all  others,  we  should  expect  to  find  your  motives  pure 
and  disinterested.  This  is  not  the  time  nor  the  field 
for  the  operation  of  private  views.  The  duties  you 
are  called  to  discharge  are  of  a  public  nature,  and  des- 
tined to  public  advantage:  your  part  in  them  is  the 
consequence  of  a  public  trust  reposed  in  you,  to  be 
fulfilled  for  the  public  good:  the  character  you  sup- 
port is  spiritual,  and  the  design  for  which  you  are 
assembled,  is  the  interest  of  the  pure  religion  of  the 
Son  of  God:  you  look  up  to  the  throne  of  grace  for 
direction,  and  you  profess  to  proceed  by  the  authority, 
and  under  a  sense  of  the  awful  presence  of  God,  who 
searcheth  the  hearts;  to  proceed  with  a  single  eye  to  the 
great  objects  for  which  you  are  separated  irom  the 
world,  under  the  influence  of  the  great  motives,  in  the 
manner,  and  the  temper,  and  the  spirit,  which  become 
the  servants  of  Him  who  came  to  rescue  men  from 
tiie  power  of  depravity,  and  destroy  the  works  of  the 
devil.  Bat  guard  not  merely  against  general  danger; 
tile  lime  for  especial  vigilance,  attention,  activity,  and 
fo,rtituc!c,  is  when  the  e4iemy  approaches,  and  the  as- 


On  Worldhj  Policy.  505 

sault  is  made.  Watch  then,  peculiarly  over  yourself 
when  some  favorite  object  is  presented,  and  is  eagerly 
pursued.  The  immediate  presence  of  the  object  will 
increase  the  strength  of  your  desires,  and  strongly 
tempt  you  to  break  through  every  obstacle  that  op- 
poses your  success;  and  in  the  eagerness  and  bustle 
of  pursuit,  serious  reflections  often  rise  feebly  before 
the  mind  while  the  operations  of  passion  in  deceivmg 
the  conscience,  are  carried  on  with  peculiar  activity 
and  art.  When  you  see  such  dangers  approaching, 
prepare  yourself  to  meet  them;  and  when  engaged  in 
the  midst  of  them,  call  yourself  often  to  account.  Re- 
view your  conduct:  inquire  into  the  nature  and  pu- 
rity of  your  motives  and  designs,  and  the  justice  and 
rectitude  of  the  plans  which  you  pursue,  and  the  means 
which  you  employ.  Biing  them  to  the  test  of  the 
gospel;  remember  that  yuu  are  a  Christian;  a  minister 
of  Christ.  Ask  yourself,  are  they  such  as  the  all-see- 
ing eye  can  contemplate  with  approbation;  as  your 
Master  sanctions  in  his  servants;  as  will  stand  the  in- 
quiry of  that  day,  when  the  mystery  of  God  is  finish- 
ed, and  the  tares  and  the  wheat  are  separated  lor  ever. 
Let  your  purposes  be  renewed  at  the  throne  of  grace, 
accompanied  v.'ith  the  prayer  of  a  sincere  and  humble 
heart.  And  do  not  satisfy  yourself,  with  resolving  to 
avoid  the  grosser  acts  of  duplicity.  Shun  every  ap- 
pearance and  degree  of  artifice.  All  art  implies  in  it 
something  wrong,  some  ingredient  of  deceit  and  of 
fraud,  some  undue  advantage,  s»t)me  abuse  of  confi- 
dence, some  practisiiig  on  the  weakness  of  character 
with  a  design  to  mislead,  some  species  of  injustice, 
which  we  would  feel  as  an  injury  if  practised  against 
ourselves.  Even  in  its  most  unexceptii>nable  forms,  it 
manifests  tendencies  in  the  disposition,  which  are  un- 
favorable to  Christian  simplicity,  aiul  prepare  the 
39 


30^  On  Worldly  Polkij. 

mind  for  future  guilt.  The  wall  which  is  often  shaken 
by  the  hand  of  thoughtless  levity,  will  at  last  fall  down; 
perhaps,  suddenly  carry  with  it,  and  involve  in  its  ruin, 
the  giddy  and  regardless  aggressor.  From  the  very 
appearance  of  evil,  we  are  commanded  to  abstain;  and 
the  command  is  at  once  important  to  our  reputation 
and  our  virtue.  Accustom  yourself,  therefore,  instant- 
ly and  with  resolution,  to  reject  every  suggestion  to 
employ  any  mean  which  is  unworthy.  Let  it  be 
your  determination  to  use  no  method  to  obtain  the 
most  favorite  object  which  the  plain  and  honest  dic- 
tates of  your  conscience  pronounce  wrong;  which 
your  tongue  would  falter  to  acknowledge  in  the  face 
of  day;  which  your  greatest  enemy  and  keenest  op- 
ponent could  successfully  employ,  to  injure  you  in 
the  estimation  of  the  impartial  and  good. 

Nor  imagine  that  this  noble  candor,  and  undeviat- 
ing  rectitude,  will  prove  injurious  to  your  success,  in 
the  prosecution  of  any  useful  object;  and  still  less 
imagine  that  artifice  is  the  mark  of  superior  foresight 
and  undei standing.  Rectitude  and  integrity  render 
not  a  man  weak  and  imprudent.  In  general,  they 
are  men  of  inferior  understandings  and  feeble  minds 
who  stoop  to  the  arts  of  duplicity  and  cunning. 
And  where  prudence,  ability,  and  fortitude,  unite 
in  prosecuting  a  good  object,  the  success,  will  be 
generally  much  more  certain,  than  when  men  stoop 
to  the  arts  of  chicanery  and  deceit.  "Cunning,  Dr. 
Johnson  observes,  has  effect  from  the  credulity  of 
other^,  rather  than  from  the  abilities  of  those  who  are 
cunning.  It  requires  no  extraordinary  talents  to  lie 
and  deceive."  "And  certainly,  says  Lord  Bacon,  there 
is  a  great  difference  bctw  ecu  a  cunning  man  and  a 
Wiseman,  not  only  in  pcm.t  of  honesty,  but  ability. 
Thcic  be  that  can  pack  the  cards,  and  yet  cannot  play 


On  Worldly  Policy.  307 

well;  so  there  are  some  that  are  good  in  canvasses  and 
factions,  that  are  otherwise  weak  men."      But  though 
cunning  be  a  vice  to  which  little  minds  arc  peculiarly 
liable,  we  must  not  deceive  ourselves,  on  the   other 
hand,  with  the  idea  that  the  cunning  are  always  weak, 
or  that  men  of  great  talents  do  never  stoop  to  deceit, 
nay,  may  not  even    be  found   habitually  artful  and 
low-minded.     Honesty  and  uprightness  are   not   al- 
ways joined  with  talents;  and  the  temptations  to  de- 
ceit, are   in   every  situation   numerous.     Alas!  even 
Lord  Bacon,  whose  words  have  been    quoted,   was 
himself,  it  is  to  be  feared,  an  example,  that  great   tal- 
ents may  be  sometimes  joined  with  artifice  and  crook- 
ed policy;  but  an  example  also,  that  the  dishonesty  and 
meanness  of  mind  which  lead  to  it,  will  at  last   meet 
with  its  punishment;  and  that   rectitude   of  conduct, 
will  either  in  its   more  immediate,  or  more   general 
consequences,  be  found  to  constitute  the  truest  wisdom. 
The  deceitful  politician   is   almost  always  known, 
and  almost  always  suspected.  The  methods  which  ho 
pursues  excite  indignation  and  resentment.    The  indif- 
ferent become  decided  opponents;  and  former  adversa- 
ries, stimulated  by  jealousy,  general  dislike,  and   per- 
sonal antipathy,  exert  themselves   with    double  dili- 
gence, to  disappoint  his  schemes.     He  rouses  even  the 
most  peaceful  to  opposition,  and  infuses  suspicion  into 
the  minds  of  the  most  affectionate.     If  successful  in 
one  instance,  in  many  others  he  \\  ill  be  unfortunate. 
Men  become  cautious  in  trusting  him,  and  feel  even  a 
pleasure  in   counteracting  his  wishes.     Deprived   of 
confidence,  an  object  of  suspicion  and    dislike,  they 
will  not  even  give  him  credit  when  his  intentions  aie 
good,  and  will  hesitate  to  concur  with  him  in  lauda- 
ble designs.     These  eiTccts,  be    assured,  you  will  feel 
among  men  of  every  sphere,  among    men    natuially 


'308  On  Worldly  Policy. 

disposed  to  submit  to  your  direction,  if  you  abuse  their 
confidence,  and  introduce  among  them  the  arts  and 
the  intrigues  of  the  world.  What  then  must  be  the 
effect  among  men  of  the  same  rank,  and  talents,  and 
privileges  with  yourself!  Wiil  the  idea  of  your  artfuU 
ness  dispose  them  more  readily  to  assist  your  views? 
Will  arts  formerly  practised  against  themselves,  never 
occur  to  tlieir  recollection,  nor  excite  an  indignant 
feeling?  Will  the  knowledge  of  them  awaken  no  pe- 
culiar watchfulness  and  jealousy,  among  those  who 
are  unfriendly  to  your  designs?  Will  there  be  no 
scorn  manifested  of  the  man  who  has  either  attempted, 
or  is  attempting  to  dupe  his  brethren;  his  bretiireii 
who  consider  themselves  as  his  equals,  value  integrity, 
and  know  their  independence?  1  will  venture  to  affirm, 
that  in  the  ordinary  course  of  events,  the  artful  will 
be  found  in  every  society  sinking  to  a  greatly  lower 
state  of  influence  and  respect,  than  that  w^hich  from 
their  talents  and  general  situation  they  would  other- 
wise have  occupied  Even  the  men  w^hom  they  flatter 
and  court,  will  not  always  be  found  zealous  in  their 
support.  The  good  and  discerning  often  see  through 
the  snares  of  the  ^sycophantish  hypocrite.^  Many 
who  are  pleased  with  his  fl  ittery  and  subservience, 
will  not  hazard  their  reputatioii  by  advancing  his  in- 
terests; or  will  Wish  to  keep  him  in  a  state  of  expecta- 
tion and  dependence;  or  having  attained  their  object, 
will  throw  to  the  ground  and  remove,  as  useless  and 
dangeroub  jrom  the  ncighboihood  of  their  dwel- 
ling, th>jse  broken  steps  by  which  they  had  secretly 
ascended. 

It  is  not  to  be  denied,  however,  that  many  instan- 
ces of  successful  artifice  are  fi-equently  presented.  Bat 
thtse  ae  not  to  be  placed  in  cunipetition  with  the  ma», 
py  instances,  not  mereiy  of  its  lailure,  but  of  its  inju« 


On  Worldly  Policy.  309 

rious  eflects;  nor  vvitli  the  general  and  almost  certain 
advantages  of  integrity  and  truth.  In  most  of  these  in- 
stances also,  the  same  ingenuity,  diligence,  and  exertion, 
honorably  employed,  would  have  been  attended  with 
even  greater  success.  And  what  is  the  advantage  ob- 
tained, compared  with  the  good  which  has  been  lost; 
or  compared  with  the  honor  and  happiness  of  that 
success  which  is  obtained  in  a  course  of  integrity?  The 
glare  of  victory,  cannot  conceal  from  the  world  the 
baseness  of  an  artful  deceiver,  nor  his  own  conscious- 
ness of  shame.  Admiration,  esteem,  respect,  and  con- 
fidence, do  not  add  their  joys  and  honors  to  his  tri- 
umphs. IMarks  of  suspicion  and  disgust  accompany 
the  introduction  of  his  name.  The  lustre  of  his  suc- 
cess is  like  the  lustre  of  a  fire,  which  withers  the  ob- 
ject on  which  it  shines;  and,  instead  of  communicat- 
ing splendor  and  beauty,  only  shows  more  strongly 
the  dark  and  scorched  features  of  him,  whom,  in 
dazzling  it  hath  blasted.  He  hath  lost  also  that 
temper  of  mind  which  alone  can  enable  man  to  enjoy 
the  blessings  of  his  condition.  And  besides  the  unhap- 
piness  of  those  jealousies,  fears,  disappointments,  and 
humiliations,  which  are  the  immediate  attendants  and 
the  punishment  of  artifice  and  duplicity;  conscious 
meanness,  remorse,  and  secret  shame,  prey  upon  his 
spirits  and  destroy  his  peace.  With  horror  and  self- 
condemnation,  he  contemplates  the  shadows  of  that 
night  approaching  which  shall  shut  in  his  day.  And 
for  these  have  1  passed  my  life  in  trouble  and  disgrace! 
for  these  have  1  sacrificed  my  honor,  my  peiice,  alasi 
my  coiifidence  in  God,  perhaps,  my  ht.pe  in  death! 
Can  1  h(  pc  for  thy  favor,  O  God!  whose  will  1  have 
so  long  disiegarded?  can  1  trust  in  thy  mercy,  thiu 
Savior!  whose  cause  1  have  sacrificed,  whose  service 
1  have  dishonored,  whose  trust  1  have  betrayed?  Deep 


310  On  Worldly  Policy. 

humiliation,  mortifying  acknowledgments,  and  bitter 
repentance,  must  be  his  portion,  if  he  is  ever  to  regain 
his  peace.  And  how  difficult,  according  to  the  repre- 
sentation of  the  apostle,  "to  renew  such  men  again 
unto  repentance;  seeing  they  crucify  to  themselves 
the  Son  of  God  afresh,  and  put  him  to  an  open 
shame/'  The  delusions  of  self-deceit,  aided  by  a 
growing  insensibility  to  good  and  evil,  stifle  or  pervert 
the  feelings  of  conscience.  From  the  pain  of  a  diseas- 
ed mind,  they  seek  the  temporary  ease  of  an  aitificial, 
though  broken,  slumber.  Till,  at  length,  they  arc 
lost  like  the  giddy  but  joyless  maniac,  in  senseless  and 
unfeeling  levity;  or  they  sink  into  that  deep  and  heavy 
stupor  from  which  few  awaken,  and  which  is  often 
the  fatal  presage  of  approaching  death. 

"O!  have  a  care,"  said  a  celebrated  man  to  his  son, 
at  the  close  of  a  busy  life,  '4iave  a  care  of  sin 
that  is  the  sting  both  of  life  and  death.  Three  things 
I  commend  to  you.  First,  let  nothing  in  this  world 
tempt  you  to  wrong  your  conscience;  I  charge  you? 
do  nothing  against  your  conscience;  you  will  then 
keep  peace  at  home,  which  will  be  a  feast  to  you  in 
the  day  of  trouble.  Secondly,  whatever  you  design 
to  do,  plan  it  justly,  and  time  it  seasonably;  for  these 
give  secuiity  and  despatch.  Lastly,  be  not  troubled  at 
disappoiiitmcnts:  for  ii  they  may  be  recovered,  do  it: 
if  they  cannot,  trouble  is  vain.  If  you  could  not  have 
avoided  them,  be  content:  peace  and  profit  often  attend 
submission  to  Providence;  and  afflictions  make  wise. 
If  you  could  have  avoided  them,  let  not  your  trouble 
exceed  instruction  for  another  time.  These  rules  will 
carry  you  \\ith  firmness  and  comfort  through  this  in- 
constant world."  He  that  wiilketh  uprightly,  walkcth 
surely,  but  he  that  pcrverteth  his  way,  shall  be  known. 
The  wisdom  of  the  prudent  is  to  understand  his  vray. 
but  the  folly  of  fools  is  deceit. 


On  an  Uncharitable  and  Party  Spirit.      311 
CHAPTER  IV. 

ON  AN    UNCHARITABLE   AND    PARTY  SPIRIT. 

ATTEND  to  the  dangers  of  an  uncharitable  arid  party 
spirit . 

Human  characters  and  actions  are  so  greatly  and 
generally  interesting,  and  are  also  so  continually  and 
strongly  presented  before  the  mind,  that  no  topics  of 
conversation  so  naturally  occur,  or  afford  such  general 
pleasure,  as  those  vvhicli  relate  to  the  actions,  history, 
and  condition,  of  our  fellow  creatures."  Men  are  thus 
in  great  danger,  without  habitual  attention,  of  injuring 
their  fellow  creatures,  by  inconsiderate  representations 
and  thoughtless  remarks,  even  when  they  have  no  di- 
rect intention  to  do  mischief.  Inconsiderateness  of 
this  nature,  is  often  also  by  many  circumstances  encour- 
aged, and  when  indulged,  has  a  direct  tendency  to  re- 
press the  feelings  of  kind  affection,  and  to  lessen  the 
sense  of  the  evil  of  injustice,  both  in  those  who  speak 
and  those  who  listen.  Men  in  public  situations,  who  are 
led  to  mingle  with  various  classes  and  conditions  of 
men,  to  contemplate  various  characters,  and  to  hear 
much  of  the  histories,  circumstances,  and  conduct,  of 
their  fellow  creatures,  require  to  be  particularly  care- 
ful of  their  words.  In  proportion  also  to  the  publici- 
ty of  their  situation,  and  the  respect  which  is  felt  for 
them,  will  their  words  receive  attention,  and  aflect  the 
interests  of  others.  Such  is  the  weakness  of  human 
nature,  that  even  qualities  and  principles  which  are  es- 
sential to  true  goodness,  may  lead,  without  habitual 
attention,  to  the  occasional  indulgence  of  uncharitable 
feelings  and  expressions.  A  quick  perception  of  im- 
propriety, a  strong  abhorrence  of  sin,  a  dread  of  evil, 


312       On  an  Uncharitable  and  PaHy  Spirit, 

its  progress  and  consequences,  are  inseparable  from 
moral  excellence.  But  this  quick  perception  of  im- 
propriety, and  the  painful  feeling  which  accompanies 
it,  may  sometimes  lead  you,  while  under  its  influence, 
to  express  yourself  more  strongly  than  the  occasion 
merited,  to  forget  the  better  qualities  of  him  whom  you 
condemn,  and  the  alleviating  circumstances  which  at- 
tended his  conduct:  or  when  your  judgment  and  feel- 
ing are  entirely  suited  to  the  occasion,  to  forget  in  the 
expression  of  your  emotions,  compassion  for  the  offen- 
der, and  due  consideration  for  his  interests.  A  just 
apprehension  of  the  dangers  and  progress  of  sin,  may 
also  sometimes  awaken  such  a  watchful  jealousy  as 
may  direct  the  mind,  unless  wisely  guarded,  to  con- 
template too  frequently,  the  unfavorable  parts  of  the 
characters  of  men,  and  to  indulge,  without  sufficient 
grounds,  suspicions  and  fears  of  their  conduct.  A 
faithful  and  zealous  minister  of  Christ  seems  exposed 
peculiarly  to  such  danger;  especially  in  the  exercise  of 
the  difficult  but  important  duties  of  superintendence, 
counsel,  admonition,  and  rCproof,  to  which  he  is  cal- 
led, in  the  accomplishment  of  the  great  ends  of  his 
office. 

It  is  farther  obvious,  that,  from  a  variety  of  circum- 
stances, every  minister  must  experience  different  de- 
grees of  attachment,  and  marks  of  regard,  from 
different  individuals  among  his  people.  These  will 
naturally  and  unavoidably  produce  corresponding 
feelings  in  his  mind,  and  affect,  in  some  degree,  his 
sentiments  and  conduct.  Bat  temptations  will  fre- 
quently occur,  tending  to  produce  a  more  marked  dis- 
tinction. Our  sense  of  justice,  the  feeling  of  what  is 
due  to  us,  quickened  by  the  partih-lity  of  self-love,  and 
the  desire  of  esteem  so  natural  to  man,  will  sometimes 
be  wouixled.     Our  labors  will  appear  to  us,  and  often 


On  an  Uncharitable  and  Party  Spirit.      313 

justly,  not  duly  estimated  by  some  of  our  people; 
while  the  kindness  and  I'cgard  of  others,  will  confirm 
us  in  our  sentiments,  and  render  every  appearance  of 
indilTerence  or  disrespect  more  [cmarUahlc  by  the  con- 
trast. And  who  is  so  perfect,  as  not  sometimes  to  in- 
dulge too  high  expectations;  expectations  which  may 
increase  unreasonably  that  feeling,  for  which,  to  a  cer- 
tain degree,  just  occasion  was  afforded?  Indulging  that 
temper,  which  such  a  course  of  sentiments  and  feelings 
is  calculated  to  produce,  we  are  in  danger  of  contract- 
ing antipathies  and  prejudices.  We  allow  ourselves 
to  view  the  characters,  motives,  and  actions,  of  many 
of  our  people  through  a  false  medium;  to  judge  of 
them  uncharitably,  and  to  speak  of  them  with  severity. 
We  forget  the  allowance  which  should  be  made  by 
wise  and  good  men,  for  diversity  of  tastes  and  views, 
education,  capacity,  and  even  prejudices;  and  above 
all  for  the  different  experience  which  different  Chris- 
tians may  have,  of  the  benefit  arising  from  our  minis- 
trations. We  consider  not,  that  some  circumstances 
in  our  own  character  and  conduct,  which  they  feel, 
thougli  others  do  not,  may  have  naturally,  and  even 
justly,  led  to  this  difference  of  regard;  that  whatever 
be  the  case,  mildness,  forbearance,  unvarying  equity, 
are  the  duties  of  a  Christian,  and  the  means  of  concili- 
ation and  esteem:  while  unfriendly  manners,  severity, 
and  uncharitable  judgments,  never  fail  to  change  cold- 
ness into  enmity,  add  resentment  to  prejudice,  excite 
against  us  a  personal  and  party -interest,  embitter  our 
comfort,  and  injure  our  power  of  doing  good. 

But  a  minister  will  not  only  meet  with  different  de- 
grees of  attachment  and  respect,  he  will  also  sometimes 
meet  with  direct  opposition  to  measures  of  the  bcbt 
tendency,  censure,  perhaps,  for  a  conduct  which  de- 
served praise,  and  (which  renders  his  situation  pccU- 
40 


314       On  an  Vncliar liable  and  PaHy  Spirit. 

liarly  painful  and  difficult)  sometimes  from  persona 
highly  deserving  his  esteem.  Such  circumstances 
must  sometimes  be  expected  from  the  weakness  of 
human  nature,  and  from  the  different  views  which 
eren  good  men  will  take  of  the  same  object.  They 
are,  however,  distressing  circumstances.  They  are 
trials  also,  on  the  one  hand,  of  our  strength  of  princi- 
ple and  our  fortitude;  and,  on  the  other,  of  our  charity, 
patience,  self  command,  and  equity  of  mind.  If  others 
shall  give  way  to  that  bitterness,  and  clamor,  and  evil- 
speaking,  against  which  Christians  are  so  frequently 
and  so  affectionately  exhorted,  let  the  minister  of  Christ 
remember  that  he  is  an  ensample  to  his  flock.  Let 
him  also  remember,  that  though  a  just  displeasure  be 
often  necessary,  becoming,  and  important,  "the  servant 
of  the  Lord  must  not  strive,  but  be  gentle  unto  all  men, 
apt  to  teach,  patient,  in  meekness  instructing  those 
that  oppose  themselves;"  and  with  what  affecting  mo- 
tives he  is  called  by  our  common  faith,  "to  put  on, 
above  all  things,  that  chanty  which  is  the  bond  of 
perfectness." 

Besides  these  general  circumstances,  temptations 
will  sometimes  arise  from  peculiar  times  and  situations. 
In  many  places,  the  church  of  Christ  is  distracted  and 
embittered  by  dissensions.  In  some  places,  disputes 
have  ended  in  separation;  sects  and  parties  have  been 
established,  and  with  the  animosities  of  passion,  arc 
joined  the  prejudices,  pride,  and  acrimony,  of  a  heated 
party  zeal.  '^I'hese  are  situations  of  difficulty.  They 
present  trials  of  a  minister's  prudence,  ipeekness,  chari- 
ty, and  justice.  But  if  the  interests  of  the  gospel,  and 
of  our  church,  the  welfare  of  our  people,  our  own  in- 
terest and  honor,  are  to  be  maintained  and  promoted; 
I  scruple  not  to  affirm,  they  are  only  to  be  maintain- 
ed and  promoted,  by  joining  to  a  ftiithful  and  zealous 


On  an  Uncliar'dahh  and  Party  Spirit      315 

vVischarge  of  all  our  duties,  the  meekness,  forbearance, 
and  compassion,  of  Christians.  Much  evil,  but  no 
good,  will  be  done  by  the  indulgence  of  a  bitter  and 
intemperate  spirit.  It  is  not  by  rendering  evil  for  evil, 
or  railing  for  railing,  that  we  shall  inherit  the  blessing. 
"And  who  is  he  that  will  harm  you,"  says  the  apostle, 
"if  ye  be  followers  of  that  which  is  good?  But  and 
if  ye  suffer  for  righteousness  sake,  happy  arc  ye;  and 
be  not  afraid  of  their  terror,  neither  be  troubled;  but 
sanctify  the  Lord  God  in  your  hearts:  and  be  ready 
always  to  give  an  answer  to  every  man  that  asketh 
you,  a  reason  of  the  hope  that  is  in  you,  with  meek- 
ness and  fear:  having  a  good  conscience;  that  whereas 
Ihey  speak  evil  ot  you,  as  of  evil  doers,  they  may  be 
ashamed  that  falsely  accuse  your  good  conversation  in 
Christ."  While,  therefore,  with  constancy  and  unre- 
mitting attention,  we  pursue  tl^e  course,  which  appears 
to  us  best  calculated  to  secure  and  advance,  both  the 
knowledge  and  practice  of  religion,  let  us  ntever  on  any 
occasion,  or  from  any  provocation,  pass  the  bounds 
which  are  prescribed  to  us  by  our  great  INIaster.  Let 
serious  persons  of  every  denomination,  be  treated  with 
respect,  and  while  we  lameiit  their  weaknesses,  and 
often  their  imprudences,  let  us  not  be  eager  to  expose 
them.  "Nay,  supposing  any  persons  iriecoverably 
gone,"  says  Archbishop  Seeker,  in  one  of  his  admira- 
ble addresses  to  his  Clergy,  "we  should  not  be  hasty 
to  condemn,  even  in  our  thoughts,  cither  them  or  their 
jjfoty,  as  enthusiasts  or  hypocrites:  "jchatsoevar  thet/ 
are  it  makcth  no  matter  to  ?/.<?  And  much  less  ought 
we  to  say  of  either,  worse  than  we  arc  sure  they  deserve. 
When  we  are  undoubtedly  well  informed  of  any  ex- 
travagant things,  which  they  have  asserted  or  done, 
it  may  be  useful  to  speak  strongly  of  them;  but  not 
with  anger  and  exaggeration;  whicli  will  only  give 


»M6       On  an  Uncharitable  and  Party  Spirit. 

them  a  handle  to  censure  our  uncharitableness,  and 
confute  US;  but  with  deep  concern,  that  when  so  t'evV 
persons  express  any  zeal  for  the  gospel,  so  many  of 
those  who  do,  run  into  extremes  that  hurt  its  interests. 
Nor  will  ridicule  become  our  character,  or  serve  our 
cause  better  than  invective.  It  may  please  those  very 
highly,  who  are  in  no  danger  of  being  proselyted  by 
them.  But  what  shall  we  get  by  that?  Persons  neg- 
ligent of  religion  will  at  the  same  time  be  confirmed  in 
their  negligence;  and  think,  that  all  they  need  to  avoid 
is  being  righteous  overmuch.  Tender  minds  will  be 
grieved  and  wounded  by  such  ill-placed  levity;  and 
crafty  declaimers  will  rail  at  us  with  success,  as  scof- 
fers, denying  the  power  of  godliness.  But  if  we  let 
fall  any  light  expressions,  that  can  be  wrested  into  a 
seeming  disrespect  to  any  scripture  doctrine  or  phrase, 
we  shall  give  our  adversaries  unspeakable  advantages; 
and  they  have  shown,  that  they  will  use  them  witliout 
mercy  or  equity:  Therefore  we  must  guard  every 
word  that  we  utter,  against  misrepresentations:  be 
sure  to  express^  in  public  and  private,  our  firm  belief 
of  whatever  evangelical  truths  border  upon  their  mis- 
takes; and  certainly  be  as  vigilant  over  our  behavior, 
as  our  teaching;  encourage  no  violence,  no  rudeness 
towards  them;  but  recommend  ourselves  to  them  by 
our  mildness,  our  serioustuss,  our  diligence;  honor 
those  who  are  truly  devout  and  virtuous  amongst  them, 
much  more  on  tliat  account,  than  we  blame  them  for 
being  injudicious,  and  hard  to  please;  and  be  full  as 
ready  to  acknowledge  the  good  they  have  done,  as  to 
complain  of  the  harm;  yet  beware,  and  counsel  others 
to  beware,  of  being  drawn,  by  esteem  of  their  pnty, 
into  relishing  their  singularities,  and  patronizing  their 
schism. 


Onun  Uncharitable  and  Party  Spirit.      31^ 

"Acting  thus,  we  shall  not  only  cut  off  occasion  from 
iliose  who  desire  occasion  to  speak  tvii  ot  us,  and  be 
able  to  renfionstrate  with  authority  and  effect  against 
their  excesses  and  wildnesses;  but  wliich  is  the  chief 
point  we  shall  become  better  ministers  of  Christ  for 
their  harsh  treatment  of  us.  And  we  should  always 
labor,  that  e\c\y  thing  may  have  this  intluence  upon 
us:  think  with  ourselves,  if  others  go  too  far,  v»  hether 
we  do  not  fall  short;  ask  our  consciences,  whether 
the  small  success  of  our  endeavors  be,  in  truth,  as  it 
ought,  a  heavy  grief  to  us;  whether  we  have  carefully 
searched  out,  and  try  incessantly  to  overcome  the  dif- 
ficulties that  lie  in  our  way  to  making  them  better. 
These  things,  if  we  are  in  earnest,  we  shall  chiefly 
have  at  heart;  and  if  we  are  not  in  earnest,  <ae  are  oj 
all  men  the  most  guilty  and  the  most  miserable.''^ 

The  circumstances  of  ministers  with  one  another, 
afford  also  sometimes  temptations  to  an  uncharitable 
and  party  spirit.  Among  even  the  best  men,  differ- 
ences of  sentiment  will  sometimes  occur.  Tiie  meas- 
ures and  tne  course  pursued  by  one,  will  differ  also 
sometimes  from  those  of  another.  Different  men  will  also 
neces>sarily  enjoy  different  degrees  of  the  public  favor; 
or  they  may  enjoy  the  favor  of  different  descriptions 
and  ranks.  Some  possess  superior  talents;  others  are 
more  distinguished  for  their  diligence,  zeal,  and  suc- 
cess; and  many  who  possess  qualifications  of  equal 
importance,  arc  distinguished  from  each  other  for  pow- 
ers, acquirements,  and  hab:ts,  of  a  diffeix-nt  order  and 
kind.  These  differences  of  views,  plans,  pursuits,  tal- 
ents, virtues,  with  their  different  degiees  of  public  esti- 
mation, afford  temptations  to  uncharitablencss,  u  hich 
every  consideration  calls  upon  us  irtudiously  to  resist. 
Much  allowance  should  surely  be  made,  for  differences 
in  the  judgment   and   circumstances  of    ino.viduals. 


318       On  dn  Uncharitable  and  PaHy  Spirit 

Charity  should  lead  us  ever  to  put  the  most  favorable 
construction  on  our  brother's  conduct;  and  when  we 
differ,  to  differ  with  tenderness.  Care  should  be  tak- 
en, that  no  envy,  no  jealousy,  no  ambition  of  superi- 
ority, no  angry  rivalship,  no  desire  of  distinction 
through  the  means  of  another's  prejudice,  have  for  a 
moment  place  in  our  bosoms,  or  influence  our  judg- 
ment, language,  and  deportment.  We  should  rise 
superior  to  such  mean  and  malignant  passions;  and 
consider  ourselves,  not  only  as  men  and  brethren,  but 
brethren  engaged  in  one  great  cause,  which  requires 
our  united  efforts,  and  mutual  support.  For  we  are 
fellow-laborers  together  with  God.  "Nay,  even  sup- 
posing that  some  should  preach  Christ  of  contention,'' 
in  the  language  of  the  great  apostle,  ''what  then?  Not- 
withstanding every  way.  whether  in  pretence,  or  in 
truth,  Christ  is  preached,  I  therein  do  rejoice,  yea,  and 
will  rejoice." 

But,  perhaps,  it  is  in  our  character  and  duties  as 
members  of  ecclesiastical  judicatures,  that  we  chiefly 
need  to  guard  against  an  uncharitable  and  party  spirit. 
Here  differences  of  opinion  are  unavoidable,  and  men, 
according  to  the  views  which  they  have  adopted,  with 
respect  to  some  general  principles,  will  be  more  or  less 
united  in  their  ordinary  line  of  conduct.  Hence,  a 
temptation  to  party  distinctions,  and  to  a  party  spirit. 
These  are  increased  by  the  violence  of  debate,  the 
struggle  for  victory,  the  offensive  tones  and  expressions 
which  sometimes  occur,  in  the  contest  of  argument, 
the  appearance  of  superiority  assumed  by  the  victori- 
ous, the  vexation  of  defeat  felt  by  the  vanquished, 
joined,  perhaps  sometimes  with  a  keen  sense  of  inju- 
ry, arising  from  the  discovery,  or  suspicion,  of  arts 
practised  against  them,  which  were  more  politic  than 
generous.    In  this  manner,  a  spirit  of  party  is  fostered, 


On  an  l^ncharitable  and  Parhj  Spirit.      819 

ft  spirit  most  fatal  to  the  general  interests  of  our  church, 
and  the  respectability,  comfort,  and  personal  religion 
of  its  ministers. 

When  the  judgments  which  men  form  on  the  ob- 
jects  brought  before  them  for  deliberation,  depend  up- 
on general  principles,  concerning  which  ditllrences  of 
opinion  exist,  it  is  obvious,  that  as  often  as  such  ob 
jects  are  presented,  men  of  the  same  principles,  who 
act  uprightly,  must  be  always  found  united  in  the 
opinion  which  they  give.  This  uniformity  of  opinion, 
in  such  cases,  does  not  arise  from  party  feeling,  or 
from  views  of  party  interest;  but  is  the  necessary  result 
of  common  general  piinciples,  faithfully  applied,  w^ith 
a  view  to  the  general  good.  A  regard  to  truth,  jus- 
tice, and  the  public  interest,  whether  the  business  refers 
to  the  church  or  the  state,  is  the  principle  by  which 
your  conduct  has  been  governed;  nor  is  the  uniformity 
with  others  produced  by  any  artificial  combination, 
sacrifice  of  opinion,  interested  views,  or  unworthy  feel- 
ings. Various  circumstances  also  may  combine  to 
produce  different  degrees  of  attachment  to  different 
individuals  connected  with  you  in  public  duty.  Besides 
friendship  and  gratitude,  which,  when  circumstances  a  re 
equal,  may  be  allowed  to  influence,  on  many  occasions, 
our  public  conduct;  the  opinions  which  we  form  of  the 
talents,  knowledge,  diligence,  and  integrity  of  men, 
must  be  often  dirt'erent.  Our  regard  for  the  public 
interest,  will  justly  lead  us  to  pay  peculiar  deference  to 
the  opinions  of  men  whom  we  esteem  and  respect;  to 
give  to  them  a  higher  portion  of  our  confidence;  and,  in 
our  own  sphere,  to  use  proper  means  for  placing  them  in 
circumstances  in  which  the  public  may  receive  the  ben- 
efit of  their  services,  and  they  themselves  the  honor 
and  reward  which  they  merit.  On  the  other  hand,  a 
peculiar  degree  of  watchfulness  over  the  measures  pro 


320       On  an  Uncharitable  and  Party  Spirit. 

posed  and  prosecuted  by  men,  of  whose  geneial  princi- 
plesand  character  we  disapprove,especially  if  their  prin- 
ciples relate  to  subjects  which  we  deem  of  great  impor- 
tance, is  a  necessary  prudence,  and  the  consequence  of 
a  just  regard  to  the  public  good.  Nay,though  no  motive 
can  ever  justify  unfairness  and  injustice,  yet,  the  use  of 
lawful  means,  to  prevent  men  from  occupying  situa- 
tions, for  which,  by  the  nature  of  their  talents,  charac- 
ters, and  principles,,  they  are  disqualified,  or  in  which 
they  would  pursue  a  conduct  injurious  to  the  public 
interest,  so  lai'  from  beiv^g  necessanly  the  effect  of  par- 
ty hostility,  may  be  often  urged  upon  us,  in  opposition 
to  our  feelings,  by  the  strongest  convictions  of  duty. 

But  uniformity  of  opinion,  respecting  objects  con- 
nected with  those  principles  in  which  men  aie  agreed, 
does  not  imply  agreement  on  questions  which  have  no 
connexion  with  such  principles.  Innumerable  will  be 
the  occasiffus,  on  which  we  may  be  called  to  discuss 
measures,  and  decide  upon  causers,  which  rest  upon 
their  own  merits,  or  must  be  determined  by  pi  inciples 
of  a  different  order.  Because  I  agree  with  you  in 
some  principles,  and,  consequently,  in  those  conclu- 
sions which  fairly  arise  from  them;  it  does  not  follow, 
that  I  am  to  agree  with  you  in  every  principle,  still 
less,  in  all  those  dc  tached  and  occasional  (objects  which 
arc  continually  arising  for  our  consideration.  Par- 
tial or  even  general  agreement,  is  very  different  from 
universal  and  constant  uniformity.  That  regard  for 
truth  and  the  public  good,  which  produces  our  rnion 
in  measures  cornected  nith  our  conmion  principles, 
may  produce,  on  subjects  of  a  different  description,  an 
entire  difference  of  determination.  Neither  will  it 
even  follow,  because  1  agree  with  you  in  some  general 
measure,  that  1  am  to  follow  you  in  all  the  specific 
means,  which  you  may  think  proper  to  pursue,  for  the 


On  an  Uncharitable  and  Party  Spirit.      321 

attainment  of  it.     The  means  which  you  propose,  may 
seem  to  me  unjust.     I  may  be  willing  to  yield  up  my 
own  opinions,  in  matters  which  relate  to  the  mere  wis- 
dom and  prudence  of  the  means;  but  I  cannot  violate, 
what  appears  to  me,  truth  and  integrity,  or  sacrifice 
higher  principles,  and  more  extensive  interests,  for  the 
support  of  an  individual  object.     Nor  will  it  follow, 
because  I  greatly  admire  and  respect  the  talents,  knowl- 
edge, and  excellence  of  individuals,  because   I  place 
great  confidence  in  the  justice,  and  wisdom  of  their 
opinions  and  conduct,  and  wish  them  to  possess  situa- 
tions of  influence  in  the  church  or  the  state;  that  I  am 
to  allow  my  admiration  to  enslave  my  understanding 
and  conscience,  and  my  confidence  in  their  judgment, 
to  degenerate  into  blind  superstition;  that  I  am  to  al- 
low my  affections  so  to  influence  my  mind,  as  to  render 
me  incapable  of  discharging  my  public  dut}',  with 
lidelity  and  advantage;  and  that  I  am  never  to  exer- 
cise my  judgment  in  the  discharge  of  tliat  trust,  which 
I  have  received:  still  less,  will  it  follow,  that  I  am  to 
promote  the   influence  of  men  whom   I  esteem,  by 
means  wliich  seem  to  me  unworthy;  and  as  little  will 
it  follow,  that  1  am  to  support  them  in  measures,  which 
I  believe  to  be  injurious  to  the  public  interest,  or  unjust 
to  the  rights  of  individuals.     Nor  will  it  follow,  be- 
cause we  exercise  a  prudent  watchfulness,   over  the 
proposals  of  men  with  whom  w^e  often  disagree;  that 
we  are  to  yield  ourselves  up  to  prejudice,  and  never  to 
perceive  wisdom  nor  goodness  in  any  measure  which 
they  propose;  that  we  are  wilfully  to  shut  out  evidence, 
and  not  to  allow  conviction  to  reach  our  understand - 
ins;  that  we  are  to  draw  a  thick  veil  b'jtwixt  us  and 
the  light,  and  not  to  allow  truth  to  penetrate  ir;to  our 
minds.   thou^];h  it  should  shine  with  tlie  most  spotless 
lustre,  and  di'^play  the  most  rejoicing  prospects:  that 
41 


32B       On  an  Uncharitable  and  PaHy  Spirit, 

we  are  to  commence  against  those  with  whom  we  dis- 
agree, a  course  of  hitter  and  perpetual  hostility;  that, 
in  this  warfare,  we  are  to  consider  every  mean  employ- 
ed against  them  as  fair;  that  our  prejudice  is  to  extend 
to  enmity  against  all  their  principles,  and  leach  even 
to  their  private  characters  and  life.  Nor.  because  I 
feel  some  partiality  towards  men,  with  whom  I  agree 
in  some  general  principles,  does  it  follow;  that  1  am  to 
defend  all  their  principles  and  conduct,  that  every  man 
of  this  class  is  to  become  the  object  of  my  regard,  that 
I  am  to  countenance  his  follies,  excuse  his  vices,  main- 
tain his  acts  of  injustice,  and  admire  every  weak  and 
foolish  idea,  which  he  may  bring  forward  and  main- 
tain. Nay,  I  may  sometimes  give  a  preference  to  in- 
dividuals with  whom  I  differ,  before  others  with  whom, 
on  some  general  principles,  I  agree.  You  may  differ 
from  me,  on  some  general  principle  or  particular  ob- 
ject; but  I  may  admire  other  principles  which  you 
maintain,  and  qualities  of  character  which  you  possess; 
while  another  man,  with  whom  I  have  agreed  in  some 
measures  of  general  interest,  may  hold  principles,  and 
indulge  a  spirit,  which  may  entirely  deprive  him  of  my 
friendship  and  esteem.  Besides,  how  various  are  the 
principles  which  affect  the  public  opinions  of  men; 
and  how  seldom,  comparatively,  are  the  occasions  for 
that  uniformity  of  opinion,  which  is  the  fiiir  conse- 
quence of  agreement  in  general  principles!  The  same 
person  may  hold  some  principles  in  common  with 
some  men,  while  he  differs  from  them  in  others;  and 
not  only  months,  but  years  may  pass  on,  without  a 
public  measure,  or  a  private  cause  being  presented  for 
his  decision,  the  determination  of  which  rests  upon 
these  principles.  Piineiples  men  may  hold,  and  a  con- 
duct men  may  pursue,  which  may  justly  merit  your 
abhorrence  and  indignation,  against  eyen  the  suspicion    ' 


On  an  Vncharitahle  and  PaHy  Spirit.      838 

df  a  connexion  with  which,  you  are  called,  by  a  re- 
gard to  the  public  good,  and  your  own  character,  to 
guard:  yet,  should  even  such  men  propose  any  meas- 
ure wliich  is  good,  you  are  bound,  by  a  regard  to  the 
public  interest,  to  give  the  measure  your  support;  nor 
must  you,  by  a  departure  from  the  principles  of  private 
honor,  and  public  integrity,  attempt  to  lessen  their 
influence,  and  to  mark  your  dislike.  Fair  and  hon 
orable  means  will  seldom  be  wanting,  and  even  the 
greatest  criminals  must  not  be  tieated  with  injustice. 
All  these  considerations,  men  under  the  influence  of 
a  party  spirit  disregard.  Even  in  good  minds,  those 
attachments  and  jealousies,  which  originate  in  opinions 
respetting  public  measures,  or  respecting  individuals, 
are  apt  to  acquire  too  great  an  ascendency;  but  in 
men  of  ungoverned  tempers,  or  of  feeble  religious  prin- 
ciples, especially  when  inflamed  by  circumstances,  they 
rise  often  to  passion,  and  lead  to  the  blindest  prejudi- 
ces. These  are  increased  and  rendered  rooted,  by  long 
indulged  habits  of  public  and  private  argument  and 
warfare.  The  love  of  power  and  of  victory  over  op- 
ponents; vindictive  feelings  often  strongly  excited,  and 
settling  into  habitual  dislike;  a  deliberate  regard  to  self- 
interest,  seeking  for  influence  and  place;  and  various 
ideas  of  personal  honor  and  respect,  connected  in  the 
mind  with  the  honor  and  success  of  that  party  whose 
cause  we  have  espoused;  all  contribute  to  form  the 
spirit  of  party,  and  give  to  it  a  strong  and  lasting  hold 
of  the  mind.  Men  become  blinded  to  truth,  to  jus- 
tice, and  charity.  A  regard  to  the  public  interest  is 
forgotten,  and  becomes  only  a  secondary  and  subor- 
dinate feeling.  Their  talents,  labors,  and  deliberations, 
are  not  chiefly  directed  to  the  great  objects  of  public  in- 
terest, but  to  the  means  of  each  other's  aggrandizement 
or  downfall.    Measures  are  opposed  and  supported,  ac 


324       On  an  Uncharitable  and  Paiiy  Spirit. 

cording  to  the  men  from  whom  they  originate.  I'he 
good  and  the  evil  are  equally  attacked  and  equally  de- 
fended; what  is  wrong,  pertinaciously  maintained  and 
preserved;  what  is  good,  with  equal  obstinacy,  resisted 
and  repelled.  Nor  is  this  the  effect  merely  of  indiscrim- 
inating  prejudice,  perverting  the  understanding;  it  is 
the  result  of  wretched  passions,  which  men  are  deter- 
mined to  gratify  at  every  expense,  and  by  every  mean; 
or,  which  is  still  more  profligate,of  a  cool  determination 
to  pursue  their  selfish  designs,  and  party  interests,  even 
at  the  expense  of  truth,  and  the  sacrifice  of  their  public 
duty. 

In  every  society,  men  are  exposed  to  the  danger  of 
the  spirit  of  party,  and  in  every  society  where  it  ap- 
pears, its  effects  will  be  similar.  The  spirit  may  be 
exercised  in  the  church,  or  the  state,  in  matters  of  pub- 
lic or  local  interest,  in  the  affairs  of  the  nation,  or  the 
affairs  of  a  borough,  in  the  interests  of  a  city,  or  of  a 
trade  corporation,  still  the  effects  will  be  the  same.  It 
will,  indeed,  operate  variously, and  indifferent  degrees, 
according  to  the  general  temper  and  character  of  indi- 
viduals. In  some,  it  may  arise  chiefly  from  the  incau- 
tious indulgence  of  the  more  honorable  and  generous 
principles;  in  others,  it  may  be  chiefly  composed  of 
personal  animosity,  vindictive  passions,  ambition,  and 
self-love:  in  some,  it  may  lead  to  a  cool  determination, 
at  all  hazards,  of  giving  support  and  opposition  to  par- 
ticular individuals  and  classes  of  men;  in  others,  it  may 
lead  to  the  same  effect,  by  the  influence  of  passion  and 
prejudice  on  the  understanding:  in  some,  this  deter- 
mination extends  to  tiie  most  impoitant  objects,  and 
to  every  mean;  in  others,  to  those  matters  which  are 
considered  to  be  not  of  the  first  importance:  in  some, 
the  prejudice  is  so  strong,  as  scarcely  to  allow  of  the 
exercise  of  judgment;  in  others,  it  is  a  slighter  bias  on 
the  temper:  in  some,  it  affects  habitually,  the  whole 


On  an  Vncharitahle  and  Parly  Spirit.      32j 

disposition  and  tenor  of  the  thoughts,  designs,  and  ac- 
tions; in  others,  it  is  more  casually  experienced,  and 
operates  with  power  only  when  peculiar  circumstan- 
ces awaken  and  inflame  it.  But  in  all  its  decrees,  in 
every  character,  and  in  every  situation  and  society,  its 
influence  is  dangerous.  In  all,  it  will  be  found  with 
certainty,  to  introduce  prejudice,  passion,  discord, 
blindness  of  judgment,  artifice,  misrepresentation,  and 
the  neglect  of  the  public  interest.  Olten,  in  the  vio- 
lence of  passion,  and  heat  of  contest,  it  will  be  found 
to  lead  even  men,  on  other  occasions,  not  seemingly 
insensible  to  moral  and  religious  obligations,  to  the 
most  direct  sacrifices  of  their  public  trust;  nay,  to  the 
length  of  laying  aside  the  very  appearance  of  judging 
with  impartiality,  of  considering  the  public  interest, 
weighing  the  merits  of  the  questions  entrusted  to  their 
decision,  and  deciding  according  to  their  convictions 
of  truth  and  of  duty.  Alas!  in  those  places,  and  on 
those  occasions,  which  most  directly  call  forth  the  spirit 
of  party  into  action,  men  may  be  observed,  who  scenj 
almost  systematically,  and  with  deliberate  intention. 
to  keep  the  consideration  of  trutli  and  public  interest, 
at  a  distance  from  their  minds.  Fearful  of  themselves, 
they  will  not  allow  their  judgments  to  act  upon  the 
question.  They  hear  only  one  kind  of  argument,  and 
one  kind  of  men;  to  all  others,  their  ears  arc  shut; 
and,  if  you  are  not  of  their  party,  you  may  as  well 
address  your  arguments  to  statues  of  stone,  as  to  them. 
Your  voice  strikes  them,  as  it  strikes  the  walls  which 
surround  you;  they  oppose  heads  and  hearts  as  hard 
and  impenetrable.  But  are  you  of  their  party,  or  do 
they  hope  to  gain  you  on  their  side,  their  attention  is 
fixed  and  deep;  their  smiles  and  nods  of  encourage- 
ment are  ever  ready  at  the  proper  moment;  your  ar- 
guments are  irresistible,  and  they  :irr  almost  in  n  rap 


326       On  an  Uncharitable  and  Party  Spirit. 

ture  of  admiration.  The  praises  which  they  bestow 
upon  such  occasions,  might  only  make  us  smile,  were 
it  not  for  the  unhappy  character  of  mind,  which  they 
exhibit.  In  the  meantime,  where  is  the  general  inter- 
est, which  is  entrusted  to  their  consideration,  and  for 
which  they  are  assembled?  It  is  thrown  aside,  to  be 
taken  up  when  nothing  more  interesting  is  on  the  tapis; 
and  to  act  from  a  regard  to  it,  would  endanger,  with 
them,  your  reputation,  and  expose  you  to  the  censure 
of  insufferable  vanity,  enthusiasm,  weakness,  perhaps, 
hypocrisy. 

And  is  it  necessary  to  enlarge  on  the  means,  which 
will  be  employed  on  such  occasions,  by  men  of  this 
spirit,  to  give  triumph  to  their  party,  and  success  to 
their  design?  Conceiving  themselves  to  be  combatants 
contending  for  victory,  they  too  often  consider  any 
mean  as  lawful  to  overcome  the  enemy  with  whom 
they  war,  and  to  obtain  an  object  which  their  passions 
have  rendered  so  desirable.  Or  the  measure  itself, 
they  may  entii-ely  disregard.  It  is  trifling;  it  is  even 
contrary  to  their  general  principles;  and  in  other  cir- 
cumstances they  would  either  overlook  or  reject  it. 
But  a  man  of  their  own  number,  has  incautiously  pro- 
posed it,  and  his  wishes  or  interests  are  connected  with 
its  success;  or  some  man  of  an  opposite  side,  is  to  be 
humbled  by  it,  or,  perhaps,  hath  presumed  to  hint  at 
an  objectlor..  Shall  we  leave  a  friend,  and  listen  to 
one  who  is  not  of  us?  The  very  idea  is  sufficient  to 
rouse  indignation,  to  excite  a  general  alarm  and  tumult, 
to  set  every  hand  at  work,  and  every  engine  in  motion. 
Support  the  party,  wiiatevcr  be  the  consequence,  and 
leave  no  mean  unemployed,  to  secure  the  victory. 
Aiid,  O!  to  what  mean  arts  will  not  the  proudest  men 
stoop,  that  they  may  obtain  the  appearance  of  a  tri- 
umph over  those  whom  they  dislike,,  and  gratify  those; 


On  an  Uncharitahk  and  Party  Spirit,      327 

powerful  passions  which  predominate  in  their  souls! 
The  lioht  within  them  becomes  darkness;  and  in  the 
heat  and  turbulence  of  party  zeal,  they  e\"cn  glory  in 
their  shame.  The  number  of  those  who  partake  in 
their  measures  and  means,  still  farther  contributes  to 
buoy  up  their  spirits,  and  prevent  them  from  feeling 
the  disg^racefulness  of  their  conduct.  The  responsibility 
of  each  man  is  not  only  felt  less  sensibly,  but  they 
support  each  other  in  error  by  mutual  reasonings,  and 
expressions  of  approbation  and  satisfaction;  by  imper- 
fect histories  of  the  characters,  views,  temper,  and  lan- 
guage of  their  opponents;  and  sometimes  by  the  artful 
revival  of  feuds,  rivalships,  and  distinctions,  which 
time  and  circumstances  had  softened,  but  which  ambi- 
tious partizans  find  too  useful,  to  allow  to  be  forgotten. 
In  the  violence  of  parties,  even  justice  to  individuals 
will  be  sacrificed.  There  is  no  character  more  sacred, 
which  calls  more  strongly  for  purity  of  intention,  for 
strict  integrity  of  conduct,  for  a  state  of  mind  fiee 
from  the  power  of  prejudice  and  partiality,  than  the 
character  of  a  judge.  Few  men  do  not  feel  power- 
fully the  obligations  which  such  a  character  imposes; 
and  will  not  endeavor,  even  upon  the  smallest  objects 
referred  to  them  for  decision,  to  inform  rightly  their 
understandings,  and  guard  against  every  bias,  undue 
consideration,  and  even  tendency  to  a  spiiit,  which 
would  obscure  their  perceptions,  and  lead  them  into 
eiror.  But  I  would  a&k,  if  men  under  the  influence 
of  party  feelings,  and  accustomed  to  give  way  to  their 
influence,  especially  in  popular  assemblies,  where  many 
circumstances  contribute  to  give  such  feelings  peculiar 
power,  and  to  render  the  indulgence  of  them  pecu- 
liarly gratifying,  will  not  be  greatly  in  danger,  even 
unknown  to  themselves,  of  pursuing  measures,  and 
joining  in  decisions,  which  aie  partial  and  unjust? 


328       On  an  Uncharitable  and  Party  Spirit. 

Nay,  I  would  ask,  if  they  be  not  in  danger  of  pursu- 
ing measures,  and  joining  in  decisions,  which  are  in 
opposition  to  the  dictates  of  their  judgment  and  con- 
science? I  would  ask,  if  one  party  be  not  in  danger  of 
using  their  influence,  and  exerting  their  talents,  to  stifle 
inquiry,  and  screen  the  guilty;  and  another,  with  a 
violence  unbecoming  Christians  and  men,  of  seizing  on 
every  calumny,  and  exaggerating  every  error?  I  would 
ask,  if  this  spirit  will  not  influence  their  final  judg- 
ments, of  condemnation  or  acquittal;  if  it  will  not  in- 
fluence especially  their  judgments  on  those  questions, 
which  relate  to  the  conduct,  opinions,  or  rights,  of 
contending  individuals?  Here,  the  influence  of  party 
rages  with  peculiar  violence;  and  here,  it  seldom  fails 
to  produce  the  most  inconsistent,  partial,  and  violent 
proceedings.  Under  its  influence,  even  the  high 
court  of  parliament  became  so  notorious  for  partiality, 
in  its  decisions  respecting  elections,  that  a  particular  bill 
was  found  necessary  to  remedy  the  evil.  The  members 
were  obliged  to  be  taken  out  from  the  sphere  of  party 
attraction;  it  selection  was  made,  the  nupiber  of  judges 
was  reduced,  and  the  responsibility  of  each  individual 
was  increased;  the  accountableness  of  the  judges,  and 
the  obligation  to  uprightness,  were  strongly  brought 
forward  to  the  mind,  and  enforced  by  the  sanction  of 
an  oath,  and  personal  honor  and  reputation  were  far- 
ther added,  to  stiengthen  the  convictions  of  duty.  So 
much  was  necessary,  before  the  better  feelings  of  the 
tnind  could  be  rescued  from  the  oppressive  power,  and 
entangling  gripes  of  that  spirit,  which,  even  in  ques- 
tions of  justice,  would  have  perverted  or  enslaved 
iheu). 

But  is  not  the  support  of  measures  which  aj'c  inju*. 
lious  to  the  public  interest,  as  sinful,  dishonor.ible,^and 
contrary  to  the  trust  reposed  in  us,  as  injustice  to  indi- 


On  an  Uncharitable  and  Party  Spirit.        329 

viduals?  Has  not  every  man  who  acts  for  others, 
whether  in  tiie  church  or  state,  in  a  more  extensive  or 
limited  sphei*e,  a  trust  reposed  in  him  for  their  good? 
Is  he  not  appointed  by  them  to  judge  of  the  measures 
proposed,  and  to  give  his  judgment  according  to  his 
convictions?  Has  he  not  undertaken  to  do  this?  Has 
he  not  solemnly  promised  to  do  this?  And  did  he  ever 
acquire  the  right  to  barter  away  their  interests  in 
order  to  serve  his  own  interests  and  passions,  or  the 
interests  and  passions  of  any  individuals?  If  he  gives 
not  his  judgment  fairly,  he  betrays  his  trust;  he  is 
guilty  of  injustice  not  merely  to  individuals,  but  to 
multitudes,  whose  temporal  comfort,  or  spiritual  ad- 
vantage, arc  concerned  in  the  measure  which  he  sup- 
ports or  opposes.  If  there  be  any  obligation  more 
clear  than  another,  it  is  the  obligation  to  fulfil  faith- 
fully the  trust  for  others  which  we  undertake;  and  to 
fuitil  it  with  a  care  proportioned  to  its  importance, 
and  to  the  number  which  our  conduct  must  injure  or 
must  benefit.  And  is  truth  not  in  every  situation  to 
be  maintained?  Ar3  we  in  any  circumstances  to  sup- 
port one  opinion,  while  we  arc  in  our  hearts  of  anoth- 
er? Can  it  be  lawful  for  men  in  public  duties  to  speak 
falsely;  to  declare  that  to  be  their  conviction  which  is 
not;  that  measure  to  be  riglit  which  they  believe  to  be 
wrong,  or  that,  to  be  wrong  which  in  their  hearts  they 
approve?  Under  the  influence  of  such  views,  a  good 
man  will  not  only  give  his  judgment,  on  every  subject 
submitted  to  his  opinion,  with  fairness  and  candor; 
but  he  will,  as  in  judging  betwixt  contending  individ- 
uals, study  to  inform  his  judgment;  and  by  calm,  de- 
liberate inquiry,  by  listening  with  an  unprejudiced 
mind  to  the  information  and  arguments  of  others,  and 
by  improving  the  advantage  arising  from  the  united 
talents,  attention,  labors,  and  wisdom  of  his  brethren, 
42 


J30        On  an  Uncharitable  and  Party  Spirit. 

he  will  endeavor  to  give  that  opinion  which  is  for  the 
general  good.  He  will  guard  against  the  influence  of 
prejudice  and  passion;  beware  how  he  allows  even 
amiable  feelings  to  blind  his  understanding,  and  to 
bring  him  into  circumstances  which  will  prevent  the 
fair  exercise  of  judgment;  still  more,  how  he  binds 
himself  to  the  support  of  a  measure,  which  he  has  not 
had  the  fullest  opportunity  to  consider,  or  on  which 
rt  may  be  of  importance  to  hear  the  sentiments  of 
different  men.  He  who  acts  otherwise,  I  conceive, 
forgets  the  public  good,  the  trust  committed  to  him, 
the  obligations  of  truth  and  integrity,  the  great  prin- 
ciples by  which,  as  a  Christian,  he  must  be  governedj 
and,  if  a  minister,  he  forgets  the  interests  of  the  gospel^ 
and  of  the  church  of  Christ. 

With  these  evils,  can  I  avoid  mentioning  the  violence 
and  invective  which  the  spirit  of  party  must  introduce 
into  our  courts?  Our  meetings  are  designed  to  be  the 
meetings  of  brethren  and  Christian  friends,  assembled 
in  the  spirit  of  the  gospel,  under  the  feeling  of  its  power, 
rn  the  presence  of  its  motives,  to  consider  with  disin- 
terested affection,  the  cause  of  our  common  Master, 
and  to  adopt  those  measures  which  may  contribute  to 
maintain  and  promote  his  interests,  within  the  sphere 
of  that  church  cf  which  we  are  members.  How  ven- 
erable, how  affecting,  how  important  the  object;  how 
dear  to  the  heart  of  every  affectionate  disciple  of  Christ! 
But,  O!  how  different  is  the  scene  exhibited,  if  at  any 
time  we  should  meet  under  the  influence  of  a  party 
spirit!  The  great  o))ject  of  our  assembling  is  forgotten; 
mutual  affection  is  lost;  regard  to  the  will  and  the  in- 
terests of  our  divine  Master,  for  a  time  suspended  in 
our  hearts;  the  spirit  of  the  world  prevails;  the  \e\y 
fi|5peurancc  of  a  religious  assembly  is  banished.  In- 
stead of  grave  deliberation  and  a  religious  spiiit,  wv 


On  an  Uncharitable  and  Party  Spirit.          331 

see  violence,  unseemly  passion,  and  a  barbarous  mix- 
ture of  unfeeling  levity  and  rude  invective.  Sometimes 
we  see  men  arranged  in  order,  like  intellectual  fencers, 
to  exhibit,  as  in  a  public  show,  their  dexterity  in  the 
art  of  attack  and  defence;  at  other  times,  their  warfare 
rising  to  deadly  contests,  in  which,  every  object  seems 
forgotten,  in  the  desire  of  wounding  and  overcoming 
their  antagonists.    Thus,  all  the  advantages  are  lost 
which  might  arise  from  mutual  co!isultation,  and  the 
union  of  our  collected  talents,  knowledge,  and  experi- 
ence, directed  to  the  cause  of  God,  and  the  spiritual 
interests  of  that  people  whom  we  are  appointed  to 
govern  and  superintend.    Thus,  not  only  these  advan- 
tages are  lost,  but  the  ditlerent  parties  are  confirmed  in 
their  errors,  and  rendered  obstinate  in  their  measures 
and  schemes.     What  each  might  have  yielded  to  af- 
fection, they  will   not  yield  to  violence;    what  eacii 
might  have  perceived  to  be  right  in  the  calmness  of 
deliberation,  they  cannot  and  will  not  perceive  in  the 
turbulence  of  passion,  and  in  the  heat  and  tumult  of 
contest.     They  are  hurried  even  into  measures  which 
they  had  not  at  first  designed,  ar^'  injure  themselves 
and  others  by  their  rashness  and     .c^ipitation.     Too 
late,  they  perceive  tlie  evil  they  have  done;  and  noth- 
ing remains  but  to  retreat  and  cover,  if  possible,  their 
disgrace,  or,  with  a  pride  which  disregards  every  con- 
sequence, to  fortify  themselves  in  error,  and  maintain, 
at  all  hazards,  the  ground  they  have  chosen. 

And  in  the  meantime,  with  what  sentiments  are 
these  things  contemplated  by  our  people?  Do  we  im- 
agine  that  they  are  contemplated  with  indiftercnce, 
that  they  are  not  made  the  subject  of  their  rellectionu, 
and  their  mutual  conversation?  Or  can  we  believe  it 
possible,  that  either  their  respect  for  the  character  of 
individuals,  or  th^ir  general  reverence  for  our  order, 


332  On  an  Uncharitable  and  Party  Spmi, 

and  veneration  for  our  church,  should  not,  even  with- 
out wishing  it,  be  diminished?  Upon  such  occasions, 
can  they  avoid  asking  themselves;  Arc  these  the  de- 
liberations of  ministers  of  the  gospel;  those  sacred  per- 
sons to  whom  our  spiritual  interests  are  committed, 
who  are  assembled  in  the  name  of  Christ,  to  consider 
the  great  objects  of  his  church,  and  to  maintain  and 
promote  amongst  us  his  spirit  and  cause!  Is  it  thus 
they  consider  the  cause  of  Christ,  is  it  thus  they  con- 
sider our  spiritual  interests,  is  it  thus  they  manifest  the 
power  of  religion,  give  examples  to  their  flock,  and 
lead  them  on  to  follow  Him  who  was  meek  and  lowly 
in  heart?  Where  is  the  meekness  and  lowliness  of 
their  Master;  where  the  conversation  in  heaven;  where 
the  power  of  that  spirit,  whose  fruits  are  love,  joy, 
peace,  long-suffering,  and  gentleness;  where  that  wis- 
dom which  is  from  above,  which  is  first  pure,  then 
peaceable,  gentle,  and  easy  to  be  intreated,  full  of 
mercy  and  good  fruits,  without  partiality,  and  without 
hypocrisy!  At  sucli  times,  and  when  such  thoughts 
rise  in  the  mind,  how  could  one  with  grief  and  an- 
guish of  heart  exclaim,  in  the  pathetic  language  of 
Archbishop  Leighton,  who  saw  and  felt  the  effects  of 
divisions,  both  among  ministers  and  people  in  his 
troubled  day:  "Had  I  a  strong  voice,  as  it  is  the  weak- 
est alive,  yea,  could  I  lift  it  up  as  a  trumpet,  I  should 
sound  a  retreat  from  our  unnatural  contentions  and 
irreligious  stiivings  for  religion.  Oh!  what  are  the, 
things  we  fight  lor,  compared  to  the  great  things  of 
God?  If  we  have  no  kindness  to  our  brethi^n,  yet  let 
us  have  pity  on  our  mother  and  not  tear  her  bowels; 
and,  indeed,  next  to  the  grave  and  the  silent  shades  of 
death,  a  cottage  in  some  wilderness  is  to  be  vvislied  for 
to  mourn  for  the  priclc  .?.nd  passion  of  mankind." 


On  an  UncharitaMe  and  Party  Spirit.         23d 

Nor  are  the  eftVcts  of  the  spirit  of  party  confined 
to  [)iiblic  life.  Tiie  prejudices  which  it  produces  and 
fosters,  are  continually  appealing;  and  the  passions 
which  have  been  called  lorth  in  public,  cannot  be  ex- 
pected quickly  to  subside,  nor  the  impressions  which 
they  have  made,  to  be  quickly  forgotten.  The  hearts 
of  brethren  are  alienated.  They  view  each  other's 
characters  and  conduct  though  a  jaundiced  medium, 
and  indulge  in  harsh  constructions  and  ungenerous 
surmises.  In  this  disposition,  circumstances  are  con- 
tinually arising  which  furnish  new  fuel  to  the  flame, 
and  raise  it  sometimes  to  a  violence  in  which  justice, 
candor,  compassion,  and  every  amiable  virtue,  are 
lost  and  consumed.  A  deep  fixed  prejudice  too 
often  remains,  after  the  violence  of  passion  has  subsid- 
ed. Under  its  influence  men  can  perceive  no  good 
quality  in  one  another.  They  delight  in  exaggerating 
each  other's  errors,  and  in  diminishing  each  other's 
virtues.  The  praise  of  one  who  is  not  of  their  party, 
sounds  gratingly  on  their  ears,  is  felt  like  censure  of 
themselves,  and  heard  with  impatience  and  pain;  but 
unfavorable  anecdotes,  speeches,  and  insinuations,  are 
re-echoed  with  rapturous  mirth,  and  propagated  with 
malicious  industry.  They  forget  that  they  are  breth- 
ren, professing  to  be  engaged  in  the  same  great  cause, 
and  serving  the  same  divine  IVIaster;  tliey  forget  that 
they  are  Christians,  called  to  cultivate  ai- j  to  practise 
the  virtues  of  brotherly  kindness  and  charity;  alas! 
they  forget  the  common  duties  of  men,  and  with  un- 
feeling ridicule,  malignant  sneers,  or  direct  defamation, 
injure  each  other's  reputation,  and  usefulness,  and 
peace.  Men  even  who,  in  other  cases,  seem  just  and 
humane,  change  wholly  their  character,  under  the  in- 
fluenceofthis  blasting  and  withering  spirit.  And 
should  some  sense  of  duty  and  character  remain,  or 


334         On  an  Uncharitable  and  Party  Spirii. 

with  the  spirit  of  party,  should  they  wish  also  to  be 
distinguished  for  candor,  liberality,  and  generosity  of 
sentim-^nt,  you  will  see  them  with  a  changed  counte- 
nance and  a  faltering  tongue,  attempting  to  deal  out  a 
niggardly  approbation;  while  their  tones  of  reserve* 
their  insinuations  and  exceptions,  manifest  the  unhap- 
py spirit  which  bears  down  and  shackles  the  senti- 
ments of  their  soul,  and  prevents  the  sense  of  justice 
from  rising  to  its  full  and  natural  expression. 

The  effect  of  this  spirit,  if  allowed  to  prevail,  on  the 
general  usefulness  of  clergymen^  on  their  reputation 
and  on  their  personal  comfort,  must  be  obvious.  Suf- 
fer me  only  farther  to  call  your  attention  to  its  influ- 
ence, on  your  moral  and  religious  character.  It  is 
impossible  but  the  effects  of  it  on  private  life,  which 
we  have  just  traced,  must  greatly  affect  personal  relig- 
ion. They  are  in  direct  opposition  to  the  laws  of 
God,  the  spirit  of  the  gospel,  and  the  character  our 
blessed  Savior  enjoins  us  to  cultivate.  Pride  and  pas- 
sion, uncharitableness  and  injustice,  are  as  opposite  tQ 
the  spirit  of  the  gospel,  and  the  heavenly  character 
which  it  produces,  as  light  and  darkness,  as  Christ 
and  Belial.  But  let  us  suppose  such  effects  counter- 
acted, and  attend  only  to  the  direct  effects  of  the  pub- 
lic conduct  of  men  on  their  personal  character.  A 
distinction  has  been  too  often  attempted  to  be  made 
betwixt  the  character  of  men  in  public  and  private 
life.  In  opposition  to  such  a  distinction,  1  maintain, 
that  a  man  who  acts  not  from  moral  and  relioious 
principles,  in  his  public  and  political  duties,  whether 
layman  or  clergyman,  cannot  in  any  s-c;nsG  be  consid- 
ered as  a  good  man;  that  his  public  conduct  cannot 
be  disjoined  irom  his  personal  character,  must  enter 
into  the  estimate  which  we  form  of  his  disposition  and 
vtatc  of  mind,,  and  must  extend  jts  influence  to  hi^ 


On  an  Uncharitable  and  Pariy  Spirit.        335' 

Whole  conduct  in  life.  A  man  can  only  be  deemed 
moral  and  religious,  in  proportion  as  moral  and  relig- 
ious principles  prevail  habitually  in  his  mind.  If,  in 
any  situation,  he  habitually  violates,  or  neglects  the 
duties  which  they  enjoin  and  enforce,  he  cannot  be 
considered  as  a  virtuous  and  religious  character.  But 
there  are  situations  peculiarly  important,  in  which  the 
conduct  he  pursues  is  followed  with  effects  peculiarly 
great  and  extensive,  and  in  which  the  obligations  and 
motives  of  religion  are  directly  presented  to  the  mind, 
and  with  peculiar  solemnity  and  power.  Such  is  the 
situation  of  men  entrusted  with  the  discharge  of  public 
duties;  such  is  the  situation  of  ministers  of  the  gospel, 
when  assembled  to  deliberate  on  the  general  interests 
of  the  church,  and  the  spiritual  character  and  privi- 
leges of  individuals.  Every  act  of  unfaithfulness,  in 
such  duties,  ought  to  be  considered,  therefore,  as  pecu- 
liarly flagrant;  and  the  habitual  neglect  or  violation  of 
them,  as  manifesting  a  character  peculiarly  immoral 
and  irreligious.  And  can  it  be  supposed,  that  the 
principles  which  men  exercise,  and  the  motives  by 
which  men  act  in  such  important  and  striking  situa- 
tions, should  have  no  influence  on  their  general  charac- 
ter and  conduct?  What  sinful  action  docs  not  aftect 
the  character?  What  sinful  course  habitually  pursued, 
does  not  suppose  the  great  principles  of  duty  disregard- 
ed, the  affections  which  should  predominate  in  a 
Christian's  mind  feeble  and  unsettled,  corrupt  desires 
ruling  and  prevailing  in  the  heart?  And  does  not  ev- 
ery sinful  course  weaken  still  farther  the  principles  of 
duty,  while  it  strengthens,  in  the  same  proportion,  de- 
}>raved  habits  and  dispositions?  And  must  not  this 
corruption  of  principle,  and  power  of  depravity,  be 
expected  to  appear  in  every  situation  of  life  where  the 
Temptation  is  presented,  or  the  opportunity  of  giatily* 


336         On  an  Uncharitable  and  Party  Spirii. 

ing  the  prevailing  passion  is  afforded?  Nay,  must  not 
the  feebleness  of  religious  principles  which  thus  is  pro- 
duced, and  the  habit  of  acting  contrary  to  conscience, 
in  whatever  circumstances  it  is  at  first  formed  and  ex- 
ercised, give  power  to  every  kind  of  temptation,  lead 
to  the  indulgence  of  every  passion  as    it   arises,   and 
lay  a  foundation  for  new  habits  of  sin,  still  farther  dis- 
orders, and  more  general  courses  of  wickedness?    If  a 
man  in  any  situation,  or  from  any  motive,  accui-toms 
himself  to  surrender  his  mind  to  prejudices,  to  judge 
and  to  act  according  to  his  passions;  still  more,  if  he 
allows  himself  to  act  contrary  to   his  convictions,    to 
stifle  the  sentiments  of  his  heart,  and  sophisticate  with 
his  conscience:  if  in  any  situation  he  shall  prefer  selfish 
interests  to  truth,  justice,  and  the  general  good,  betray 
the  trust  which  is  reposed  in  him,  neglect  or  violate  the 
immediate  duty  committed  to  hi m^  defeat   or  obstruct 
its  object,  and  abuse  the  power,  which,  fcr  the  good 
of  others,  he  receives,  to  private  ends  or  passions;  it  is 
impossible  that  his  conduct  should  not   influence  his 
general  character  and  life,  destroy  soundness,  integrity, 
and  rectitude  of  mind,  and  form  him  to  general  hab- 
its of  dishonesty  and  deceit.     Thepubliq  nature  of  his 
conduct  cannot  alter  the  effect  of  immorality  and  sin, 
unless  by  rendering  the  effect  more  powerful,  as  the 
guilt  committed  was  more  flagrant.     He  that  breaks 
through  the  strongest  obligations;  cannot   be  trusted 
when  the  ties  are  more  feeble:  he  that  neglects  or  vio- 
lates his  duty  when  the  highest  motives  arc  presented, 
will  scaicely  regard  them  when  inferior  considerations 
only  are  to  be  opposed  to  temptation:  he  that  remem- 
bers not  God,  feels  not  thelove  of  Christ,  the  power  of 
the  world  to  come,  and  the  sptilt  of  the  gospel,  when 
the  interests  of  the  gospel  are  bi'o  jght  before  him   by 
the  nature  of  his  duties,  and  strongly  impressed  by  the 


On  an  Uncharitable  and  Party  Spirit.      337 

solemnities  of  devotion,  the  circumstances  which  sur- 
round him,  and  the  object  which  he  has  to  accomplish, 
will  not  probably  act  under  their  influence,  in  the 
more  ordinary  concerns  and  business  of  human  life. 
But  the  temptations  you  will,  perhaps,  observe,  may 
be  often  stronger  than  those  which  arise  in  our  ordi- 
nary conduct.  The  temptations  may  be  often  strong, 
though  their  strength  is  frequently  increased  by  our 
own  imprudence-,  and,  without  doubt,  good  men  have 
sometimes  fallen  under  their  power.  But  every  de- 
parture from  duty,  will  be,  to  good  men,  the  subject  of 
grief  and  self-abasement.  They  will  not  endeavor  to 
justify  their  errors,  nor  will  they  willingly  and  habit- 
ually commit  them.  Their  danger  and  the  recollection 
of  former  failures,  they  will  consider  as  additional  rea- 
sons for  future  watchfulness,  for  taking  to  themselves 
the  whole  armor  of  God,  and,  with  more  anxiety 
and  care,  preparing  to  endure  hardness,  as  good  sol- 
diers of  Jesus  Christ.  When  these  effects  do  not  take 
place,  be  assured,  religious  principles  have  ceased  to 
rule  in  your  mind;  and  all  the  mournful  consequences 
of  sinful  indulgencies  on  the  general  character,  will 
become  every  day  more  manifest.  Still,  however,  you 
conceive  that  instances  may  be  brought,  of  violent  par- 
tizans  and  corrupt  politicians,  who  have  been  amiable, 
and  at  least,  what  is  deemed  honorable,  in  the  transac- 
tions of  private  life.  Such  instances,  I  apprehend,  are 
far  from  being  numerous;  and  when  attentively  con- 
sidered, furnish  no  exceptions  in  favor  of  depravity  in 
public  and  political  duties.  The  degrees  of  depravity 
in  public,  as  well  as  private  life,  are  various;  and  some 
ot  the  instances  alluded  to,  will  be  found  examples  o£ 
men  who  have  occasionally  erred  in  public  duties, 
while  in  private  life,  remote  from  powerful  tcmpta- 
ftons.  thev  have  held  on  in  the  erdinarv  tr.ict  without 


338       On  an   Unchar'dable  and  PaHy  Spirit. 

dishoi^or.  It  is  to  be  observed  also,  that  in  every 
course  of  vice,  as  well  as  in  this,  vicious  principles  and 
desires  will  be  found  operating  with  more  power  in 
some  situations,  and  at  some  times,  than  others:  the 
temptation  is  not  so  strong  or  not  so  suited  to  the  tem- 
per, the  same  opportunity  for  indulgence  is  not  afford- 
ed, or  circumstances  caJl  forth  some  counterbalancing 
passions  and  sentiments;  while  religious  and  moral 
principles  have  no  share  in  producing  the  difference. 
The  habits  too  of  early  life,  render  the  tendency  to  the 
same  v^ice  often  less  strong  in  some  circumstances  than 
in  others.  Examples  may  be  every  day  observed  of 
persons  who  will  lie,  defraud,  commit  the  grossest  acts 
of  injustice  and  cruelty,  in  many  lines  of  traffic,  or  to 
attain  some  particular  objects,  who  from  certain  asso- 
ciations of  peculiar  danger  and  disgrace,  or  simply  from 
the  want  of  custom,  would  feel,  in  other  circumstances, 
a  considerable  degree  of  reluctance  to  practise  such 
vices,  even  in  an  inferior  degree.  And  profligate  char- 
acters of  every  kind,  may  be  sometimes  found  posses- 
sing amiable  and  useful  qualities,  which  will,  on  par- 
ticular occasions,  give  a  favorable  appearance  to  their 
conduct;  especially  when  their  ruling  passions  are  not 
operating,  or  are  not  opposed.  Instances  of  this  kind 
might  be  produced  from  the  very  outcasts  of  society; 
and  examples  might  be  given  of  robbers  who  have 
been  gentle  in  their  manners,  and  of  thieves,  who,  on 
some  occasions,  might  be  trusted. 

But  men  are  ever  fertile  in  excuses  to  justify  their 
Vices,  and  not  unfrcquently  you  may  observe  partizans, 
at  the  moment  that  vindictive  feelings  and  interested 
views  are  operating  strongly  upon  their  minds,  endeav- 
oring to  pirrsuadc  themselves  and  others,  that  their 
conduct  is  guided  by  enlarged  ideas  of  the  public  inter- 
est.    Tiie  public  interest  requires  that   their  party 


On  an  Unchariiable  and  Paiiy  Spirit.      33& 

should  prevail,  and  this  superiority  can  only  be  main- 
tained by  united  co-operation,  and  unqualified  support. 
And  because  you  suppose  that  your  party  should  pre- 
vail, are  you,  therefore,  to  support  it  through  every 
measure,  and  by  every  mean?  Are  you  to  surrender 
your  understanding  and  conscience  into  the  hands  of 
other  men;  to  sacrifice  the  trust  reposed  in  you,  and 
the  duty  you  are  appointed  to  discharge;  to  act  con- 
trary to  your  convictions,  support  what  is  \vrong> 
oppose  what  is  right;  violate  truth  and  integrity;  treat 
those  who  differ  from  you  with  harshness  and  injus- 
tice, bear  them  down  with  violence,  deprive  the  public 
of  the  advantage  of  their  talents,  wisdom,  and  integrity, 
and  prevent  them  from  occupying  that  place  in  the 
estimation  and  affections  of  their  brethren,  to  which, 
by  their  qualifications  and  virtues,  they  arc  entitled? 
What  is  this  but  to  act  from  that  detestable  maxim, 
which  men  have  in  all  ages  employed  to  justify  their 
vices,  and  which  has  led  to  a  great  portion  of  the 
profligacy,  cruelty,  and  oppression,  which  have  dis- 
graced and  desolated  the  world — that  the  end  will 
sanctify  the  means:  that  we  poor,  short-sighted,  erring 
mortals  arc  at  liberty,  from  our  own  partial,  imperfect, 
and  narrow  views,  to  dispense  with  thyse  laws  which 
our  all-wise  Sovereign  hath  appointed  for  our  govern- 
ment; or,  in  the  language  of  the  apostle,  "to  do  evil 
that  good  may  come."  And  is  it  not  also  evident,  thai 
only  by  a  sacred  observance  of  these  laws,  can  any 
man  or  body  of  men  promote  the  public  interest:  that 
ti'uth,  equity,  benevolence,  and  kindness,  are  the  great 
supports  of  public  and  private  welfare:  that  in  propor- 
tion  as  ignorance,  ioWy,  and  vice,  arc  discountenanced 
and  opposed,  vn  isdom,  knowledge,  and  integrity,  ave 
encouraged  and  suppnited,  the  true  interests  of  a  church 
and  a  stalo  will  bo  promoted:  that  it  i"^  a  nrurow  an«4 


340      &n  an  Uncharitable  and  Party  Spirit. 

short-sighted  policy,  which  seeks  any  temporary  advan- 
tage by  the  dereliction,  relaxation,  or  even  insecurity 
of  those  great  principles,  on  which  the  stability  of  pub- 
lic and  private  happiness  is  founded?  Is  it  not  evident 
also,  that  to  give  to  any  body  of  men  security  of  un- 
qualified support,  is  to  remove  those  restraints  which 
the  best  and  wisest  men  require;  to  expose  them  to  all 
the  dangers  arising  from  the  possession  of  absolute 
power,  and  tempt  them  to  become  not  only  careless 
and  rash,  but  capricious,  tyrannical,  and  unjust:  to  over- 
turn the  constitution  of  church  and  state;  deprive  our 
assemblies  and  courts  of  the  power  of  deliberating  and 
of  judgment;  render  them  the  mere  instruments  of 
carrying  into  effect  the  decisions  of  a  junto;  instead  of 
weighing  every  measure  with  attention  and  impartial- 
ity, and  by  the  union  of  the  various  talents,  knowledge, 
and  experience  of  their  members,  guarding  against 
public  evils,  and  advancing  the  public  good. 

Supposing  it  to  be  for  the  public  interest  that  a  party 
should  prevail  in  any  court,  it  never  can  be  for  the 
public  interest  that  it  prevail  by  such  means.  And 
what  is  the  benefit  which  you  imagine  the  public  can 
obtain  by  this  absolute  power  which  your  party  ac- 
quires, through  the  means  of  these  unlawful  and  dan- 
gerous combinations?  Can  any  court  promote  the 
public  interest,  but  by  doing  faithfully  the  duty  com- 
mitted to  it,  promoting  wise  measures,  and  giving 
equitable  judgments?  Is  it  not  evident,  therefore,  that 
men,  when  they  maintain  what  is  wrong,  and  oppose 
what  is  right,  betray  the  trust  committed  to  them,  and 
injure  the  public  interest;  while  those  only  who  oppose 
what  is  wicked  and  unjust,  and  support  what  is  wise 
and  equitable,  promote  the  general  good?  The  men 
from  whom  the  measures  originate,  or  by  whom  they 
are  supported,  are  of  no  consequence  to  the  public. 
They  cannot  make  good  evil,  nor  evil  good.     It  is  the 


On  an   Uncharitable  and  Paiiy  Spirit.      341 

measure  alone,  by  which  the  public  arc  afrected.  In 
this  manner  also,  wisdom,  and  intcgiity,  and  a  spirit  of 
justice,  will  be  encouraged,  difliised,  and  rendered  prev- 
aletit.  While  individuals  and  bodies  of  men  looking 
forward  to  .serious  consideration,  scrupulous  inquiry 
into  the  character  of  every  measure,  will  leain  to  check, 
those  rash  and  unjust  ideas,  which  thoughtlessness, 
caprice,  and  passion  dictate;  a  spirit  of  grave  delibera- 
tion and  a  vigorous  exercise  of  talents,  diiected  to  the 
public  interest,  will  be  encouraged  and  diffused  in 
every  quarter,  and  through  every  mind.  But,  by  the 
prevalence  of  your  party,  the  wisest  and  just  est  meas- 
ures will  prevail.  Be  it  so:  give  them  then  your  sup- 
port in  all  those  measures  which  you  believe  to  be 
wise  and  just;  support,  encourage  them  with  all  your 
power  and  all  your  influence.  And  many  such  meas^ 
ures  may  they  bring  forward;  and  powerful  and  gen- 
eral, on  all  SHch  occasions,  be  the  support  which  they 
receive!  But  unwise  and  unjust  measures  pi'oposed 
by  them,  will  not  be  the  less  detrimental;  and  the  sel- 
domer  these  are  maintained,  and  the  fewer  these  are 
allowed  to  prevail  in  a  couit,  the  better  for  the  public: 
nor  will  good  measures  originating  from  other  men,  in 
addition  to  those  of  your  wise  and  upright  party,  be- 
come less  useful  or  less  deserving  of  support.  In  other 
words,  the  more  good  and  just  measures  prevail,  and 
the  fewer  iniquitous  and  foolish  are  adopted,  tiie  purer 
and  more  beneficial  will  be  every  court.  ThcrcforCy 
every  honest  and  good  man  will  give  his  support  only 
to  what  is  right,  oppose  only  what  is  wj'ong:  exert  all 
his  talents  and  his  iniluence  to  prevent  what  is  evil,  and 
encourage  what  is  good;  to  render  no  pait y  prevalent, 
nothing  triumphant — but  wisdom,  integrity,  and  jus- 
tice. In  this  manner,  mutual  respect  and  kindness 
will  be  promoted,  and  the  asperities  arising  from  una- 
voidable differences,  will  be  softened;  pubiic  spirit  will 


342      On  an  Uncharitable  and  Party  Spirit. 

be  drawn  forth  and  encouraged;  nor  will  there  be  a 
necessity  for  good  men  in  the  ordinary  course  of  duty, 
knowing  one  another  by  any  other  distinction  than  the 
common  resolution,  to  devote  their  time,  their  talents, 
and  their  labors,  to  the  interests  of  the  church  of  Christ, 
according  to  the  method  and  the  laws  which  their 
Lord  hath  prescribed.  Differences  of  opinion  will  still 
frequently  arise;  and  we  shall  be  found  often  either 
united  or  separated,  according  to  the  general  principles 
of  political  procedure  which  we  maintain.  But  these 
distinctions  will  appear,  only  on  occasions  connected 
with  such  principles;  they  will  not  be  carried  farther 
than  truth  requires,  nor  affect  our  opinions  and  con- 
duct on  other  subjects.  We  shall  remember  the  still 
greater  objects  on  which  we  profess  to  be  united:  we 
shall  value  knowledge,  talents,  integrity,  a  pure  and 
religious  spirit  wherever  we  find  them;  and  consider 
these  as  forming  the  first  and  the  chief  gpound  for  pre-t 
ference,  union,  and  aflection. 

Are  there  not,  however,  occasions  in  which  we  must 
unite,  and  give  up  often  our  own  opinion  to  the  opin- 
ions of  others,  in  order  to  carry  great  and  good  meas- 
ures? Without  doubt,  we  must  often  give  up  a  part 
rather  than  lose  all;  support  an  inferior  measure,  rather 
than  have  none:  But  the  measure  we  support,  is,  in 
this  case,  substantially  good,  and  the  best  which  we  are 
able  lo  secure  for  the  public.  The  support  of  what  is 
good,  though  not  what  is  best,  is  very  different  from 
supporting  what  is  wrong,  and  opposing  what  is  right; 
and  union  to  carry  a  measure  which  is  great  and 
good,  is  very  different  from  union  in  support  of  what 
is  mean  aixl  iniquitous. 

But  you  have  supported  me,  ought  I  not  to  support 
you  in  return;  do  not  friendship,  gratitude,  and  et?teem, 
constitute  peculiar  obligations?  My  support  of  you  in 
an  object  which  I  deemed  right,  implies  no  obligatio?? 


On  an  Uncharitable  and  Party  Spirit.      343 

on  you  to  support  me  in  what  is  wrong;  and  the  de- 
mands of  friendsliip,  gratitude,  and  esteem,  a  heart  of 
sensibility  will  be  at  no  loss  to  satisfy,  without  the  vi- 
olations of  conscience  and  the  sacrifice  of  public  integ- 
rity. But  will  not  my  opposition,  or  even  denial  of 
support,  injure  tlic  reputation  of  my  friends,  and  di- 
minish that  influence  which  I  would  wish  liiem,  from 
the  purest  motives,  to  possess?  Your  support  of  your 
friends  in  what  is  unwise  and  unjust,  will  not  render 
the  character  of  the  measure  diifercnt,  nor  greatly  alter 
the  opinions  of  the  public  respecting  it;  and,  if  by  your 
support  it  prevails,  will  only  render  the  public  senti- 
ment of  disapprobation  more  lasting,  rivetted,  and  se- 
vere. Had  it  been  prevented,  the  censure  would  have 
been  more  light,  and  the.  remembrance  of  it  momen- 
tary. Support  in  error  also,  increases  pride,  and  leads 
to  presumption:  a  kind  and  respectful  expression  of 
disagreement  injudgment  leads  to  caution,  thought,  and 
mutual  deference  and  esteem.  But,  whatever  be  the 
consequence,  a  duty  is  committed  to  you,  which  you 
must  discharge  with  fidelity;  and,  even,  were  you  not 
in  a  situation  of  truts,  you  are  not  allowed  on  any  occa- 
sion, to  maintain  what  you  do  not  believe.  The  most 
amiable  feelings  mus't  sometimes  be  resisted;  nor  must 
we  violate  our  duty,  or  injure  the  public  interest,  for  the 
sake  of  the  most  highly  loved  and  respected  individu- 
al. "  You  do  more  injury  to  Mr.  P."  said  one  mem- 
ber of  Parliament  to  another,  "by  your  occasional  op- 
position, than  you  do  him  good  by  your  general  sup- 
port." The  answer  was  such,  as  I  conceive,  became  a 
good  man  to  give:  "Were  this  unhappily  the  case,  I 
am  not  allowed  to  forget,  that  I  was  sent  into  Parlia- 
ment, not  to  support  the  interests  of  Mr.  P.  but  oi'  my 
country."  It  was  upon  the  same  principle,  this  great 
man  himself  acted,  when  retired  from  administr.ition: 


344       On  mi  Uncharitable  and  Party  Spirit. 

and  in  no  period  of  his  life  did  he  appear  greater  in 
the  eyes  of  his  country.  It  would  ill,  indeed,  have 
suited  his  high  character,  to  have  appeared  either  as  a 
factious  opponent,  or  a  servile  partizan. 

Men  of  eminent  talents,  knowledge,  and  integrity,  will 
generally  acquire  distinction;  and  by  the  most  honora- 
ble means,  rise  to  such  influence,  as  will,  if  their  incli- 
nation and  circumstances  co-operate,  give  them  pecul- 
iar power  in  the  public  concerns  of  the  church.  They 
will  be  looked  up  to  with  peculiar  respect;  their  direction 
will  be  desired;  their  opinion  will  be  opposed  with  dif- 
fidence, and  weighed  with  a  favorite  partiality.  Such 
respect  and  deference  are  the  tribute  due  to  superior 
merit,  and,  are  not  only  consistent  with  a  regard  to 
the  general  good,  but  are  implied  in  it:  and  long  may 
such  men  direct  a  portion  of  their  labors  to  the  public 
interests,  their  persons  be  reverenced,  and  their  opin- 
ions received  with  peculiar  regard!  But  such  men 
will  not  desire  any  sacrifice  of  duty,  nor  will  they  ex- 
pect a  slavish  submission  from  their  brethren.  They 
will  honestly  declare  what  they  deem  wise  and  just^ 
and  will  support  their  opinions  with  those  arguments, 
by  the  considerations  of  which  their  own  judgments 
have  been  determined.  They  will  not  think  them- 
selves lessened  in  estimation,  nor  treated  with  personal 
disrespect,  though  they  should  occasionally  fuil  to  con- 
vince; nor  will  they  sacrifice  their  judgment,  and  give 
their  influence  and  support  to  what  they  disapprove 
for  the  empty  vanity  of  appearing  to  be  leaders.  Nei- 
ther will  they  indulge  injurious  sentiments  of  those 
bicthren,  who,  after  weighing  every  argument,  have 
been  obliged,  though  with  reluctance,  to  refuse  their 
support.  They  will,  on  the  contrary,  rather  cherish 
tlie  sentiments  expressed  by  a  distinguished  man,  who, 
on  hcin;^"  tauntingly  told  that  his  troops  would  not 


On  an   UncharUabk  and  Party  Spirit.      345 

follovV  him,  replied:  ''It  is  because  the  pei-sons  you  call 
my  troops,  I'ollow  a  higher  and  a  better  leader;  and, 
however  strangely  it  may  sound,  they  never  appear,  in 
my  eyes,  more  respectable  than  when  they  desert  me." 
The  dread  of  being  stigmatized  as  a  deserter,  oper- 
ates very  powerfully  on  many  minds;  and  designing 
men  know  how  to  improve  it  to  their  own  purposes. 
To  desert  principles,  fiom  views  of  interest  and  ambi- 
tion, is,  indeed,  disgraceful  in  any  man,  and  particular* 
]y  unworthy  in  a  minister  of  Christ.     Nay,  to  change 
them  hastily,  even  without   any  unwoiUiy    motive, 
would  manifest  a  disposition  greatly  to  be   blamed. 
Yet  good  men,  in  the  course  of  life,  have  changed  their 
views;  and  no  man.  without  powerful  reasons,  ought  to 
be  accused  either  of  fickleness  or  dishonesty.  But  differ- 
ing in  sentiment  with  an  individual,  however  much  he 
may  be  esteemed,  is  very  different  from  desertion  of 
principle.      Nor  can  any  man  be  accused  of  deserting 
anotiier,  unless  he  has  previously  promised,  either  di- 
rectly or  by  implication,  to  afford  him  his   support. 
To  this  accusation,  men    free  of  engagements  and 
acting  for  the  public  interest  with  humility,  but  with 
conscientiousness,  according  to  the   talents  God  hath 
bestowed  on  them,  arc  not  exposed.     And  should  any 
man  accuse  you  of  this  crime,  because  you  express 
a    diffeience  with  him    in  opinion,  he  is  guilty  of  a 
presumption,  whicn  3'ou  should  early  know  how  to 
check  and  repress.     It  is  natural  also,  to  ask  on  what 
is  founded  the  expectations  of  such  men?      who  has 
given  them  the  power  to  rule?  on  what  rest  their  claims 
10  unqualified  submission?  To  expect  it  in  this  church 
is  insulting  the  inde[x;ndence  of  its   members,   and. 
what     is    of     more  consequence,    their  character  as 
men  of  principle  and  religion.     And  because  you  dis- 
agree  with  them  in  opinion,  to  apply  to  you  the  term 
44 


34b      On  an  Uncharitable  and  Pariy  Spirit. 

of  desertion,  is  assuming  a  superiority  to  which  none 
are  entitled;  taking  an  ungenerous  advantage  of  your 
feelings,  and  working  on  your  fears  of  disgrace,  to 
promote  their  selfish  purposes,  keep  you  in  their  tram- 
mels, and  render  you  the  tool  of  their  designs.  The 
feelings  of  an  honorable  and  manly  mind,  as  well  as 
every  Christian  principle,  revolt  from  the  idea  of  sub- 
mitting to  be  influenced  by  such  conduct. 

But,  perimps,  it  may  be  said,  that  you  will  thus  be 
deprived  of  influence  and  confidence  with  every  party, 
and  b  accounted  a  selfish  trimmer,  who  vacillates 
and  bends  according  to  his  interests.  Such  conse- 
quences, if  they  should  follow,  are  only  what  happen 
frequently  to  every  man  in  the  discharge  of  his  duty. 
A  Christian  must  do  his  duty,  though  his  worldly  in- 
terest should  suffer  by  it.  You  mean  not  to  assert, 
surely,  that  we  are  to  give  opinions  and  judgments  in 
public  courts,  from  a  regard  to  our  private  advantage? 
if  such  be  the  principle  on  which  men  are  to  act,  they 
must  bid  adieu  to  religion  and  virtue.  To  call  a  man 
a  vacillating  trimmer,  who  prefers  principle  to  party, 
can  only  proceed  from  wickedness  or  folly:  for  the 
very  ground  on  which  his  conduct  is  founded,  is  an 
inflexible  adiierence  to  rectitude.  His  judgments  will, 
indeed,  sometimes  coincide  with  one  class  of  men, 
sometimes  with  another,  and  frequently  with  neither. 
But  he  never  gave  hopes  to  any  man  of  his  uniform 
support.  His  support  also,  when  given,  is  not  feeble 
nor  uncertain;  but  powerful,  steady,  and.  being  found- 
ed on  principle,  independent  of  the  changing  passions 
of  the  day.  Neither,  in  the  measures  which  he  ap- 
proves, does  he  maintain  a  cold  neutrality;  nor  docs 
he  seek  to  indulge  his  sloth^and  timiility,  by  an  affect- 
ed display  of  moderation.  Tlie  blinded  partizan  and 
articled   confederate,  mnv  vacillate  accordinc;  to  the 


On  an  Uncharitable  and  Parly  Spirit.      347 

humors  and  interests  of  his  Iccadcrs  and  his  party;  the 
crouching  and  grovellino-  parasite  may  vacillate,  ac- 
cording as  he  imagines  his  selfish  views  will  be  affect- 
ed; but  not  so,  the  man  who,  unseduced  by  the  smiles, 
and  unappalled  by  the  frowns  of  the  world,  seeks 
humbly  direction  Irom  God,  ai^.d  endeavors  to  act 
from  the  principles  of  truth  and  integrity.  His  con- 
duct may  be  sometimes  mistaken;  but,  in  general,  he 
will  meet  with  public  esteem.  If  he  possess  not  the 
aftection  and  confidence  of  parties,  he  will  possess  the 
affection  and  confidence  of  every  honest  man.  And 
if  he  join  piudenoe,  meekness,  humility,  and  simplicity 
of  character,  to  his  integrity,  he  will  ev^n  receive  jus- 
tice from  those  whom  he  had  opposed.  The  tempests 
of  passion  do  not  last  for  ever;  and  when  the  tempo- 
rary clouds  have  passed  away,  the  injuries,  which 
with  unresisting  patience,  you  have  suffered,  will  only 
render  you  the  object  of  greater  affection  and  esteem. 
Nor  will  your  influence  be  small.  The  opinions  of 
men  supposed  to  act  from  conviction,  and  after  serious 
deliberation,  must  ever  have  peculiar  weight,  both  with 
their  brethren  and  the  public.  Even  though  defeated 
in  their  object,  their  labors  are  not  lost.  Opposition 
to  what  is  evil,  the  very  proposition  of  what  is  good, 
proceeding  from  pure  motives,  and  not  from  personal 
animosities,  will  always  produce  some  beneficial  con-  , 
sequence.  The  idea  which,  in  the  midst  of  contend- 
ing opinions  and  interests,  produces  not  its  full  effect, 
often  remains  in  the  mind,  becomes  the  subject  of  re- 
flection, sinks  deeper,  and  spreads  wider  its  influence, 
till  silently,  l)Ut  certainly,  it  gains  to  itself  the  approba- 
tion and  affection  of  men. 

Richard  Baxter  found  often  that  he  could  entiiely 
join  neither  of  the  parties,  which  divided  the  church 
in  b.is  time:  but   he  gave  his    opinion  honestly    taid 


34S       On  an  Uncharitahle  and  Piniy  Spiril. 

fairly.  He  had  justice  done  to  his  intentions.  Few 
men  in  his  circumstances  possessed  greater  influence; 
and  few  men  received  greater  respect,  in  the  midst  of 
those  evils  which  (he  persecuting  spirit  of  the  times  in- 
flicted on  nonconformists.  Hence,  in  the  simple  and 
undisguised  narrative  which  he  gives  of  his  life,  he  ob- 
sen-es:  "I  see,  by  experience,  that  he  who  is  impartial- 
ly and  sincerely  for  truth,  and  peace,  and  piety,  against 
all  factions,  shall  have  bis  honesty  acknowledged  by 
the  several  factions,  whilst  his  actions.  a&  cross  to  their 
interest,  are  detested.  Whereas,  he  that  joineth  with 
one  of  the  factions,  shall  have  both  his  person  and  ac- 
tions condemned  by  the  other,  though  his  party  may 
applaud  both." 

In  support  of  these  observations,  I  might  farther  di- 
rect your  attention,  to  many  of  the  most  distinguished 
persons  in  our  church;  whose  characters  were  never 
sullied  with  the  suspicion   of  vacillation,   and  whose 
opinions  have  never  failed  to  give  an  authorit}^  and 
sanction,  to  every  measure  which  they  supported.  One 
venerable  father,  in  particular,   those  who   live  in   the 
western  district  of  Scotland,  cannot  fail  recalling  to 
tlicir  thoughts,  whose  character,  in  a  distinguished  situ- 
ation in  the  church,  many  have  witnessed  and  rever- 
enced.     Acting  ever  from    the  purest  motives,  and 
keeping  himself  uniformly  free  from  the  trammels  of 
party,  he  has  continued  during  a  long  life,  not  only 
unimpeached  for  integrity,  but  the  object  of  general 
respect  and  regard.    I'he  strict  impartiality  and  equity 
of  his  mind  have  been  acknowledged  and  admired  by 
men  of  every  description;  and,  so  far  from  lessening 
his  iniluence,  they  have  led  to  a  deference  and  venera- 
tion, even  from  tho!-;e  who  occasionally  have  differed 
from  him  in  sentiment,  greatly  more  honorable  and 
pleasing' than  all  the   distinctions   which  party   can 
bestow. 


On  an  Uncharitable  and  Party  Spirit.       m 

Yet  before  I  conclude  these  observations,  it  is  ne- 
cessary that  I  remind  you,  that  there  is  a  disengagement 
from  party  and  a  species  of  independence,  which  are 
the  effects  of  pride  and  vanity.    These  you  may  see^ 
frequently  manifested,  by  an  excessive  jealousy  of  our 
rights,  and  dread  of  the  appearance  of  loUowmg  the 
du-ection  of  other  men;  by  a  fondness  for  dinermg  and 
debating;  by  a   want  of  respect  to   the  oP'n'Of   °f 
brethren,  and  of  that  deference   which  is  dne  to  the 
more  wise  and  expeiienced;  and  sometimes,  by  a  de- 
parture from  rectitude,  from  the  mercvamty  of  ap- 
pearing  independent.     In   this  conduct    a  regard  tp 
duty  and  the  church  of  Christ,  is  as  little  considered, 
as  by  the  meanest  worshipper  of  party  and  of  power; 
feelings  of  another  kind  predominate,   but    feelmgs 
equalfy  distinct  from  the  spirit  of  the  gospel.     Against 
these,  under  another  head,  I  have  already  earnestly 
guarded  you;  and   now  only  intreat  you  to  beware 
how  you  confound  such  a  temper,  with  the  spirit  and 
principles   which  I  have  been  recommending.     I'ur 
different  are  they  in  their  nature  and  their  consequen- 
ces    The   spirit  I  have  recommended,  is  a  supreme 
regard  to  duty,  and  the  interests  of  .he  church  of  Christ 
This  while  it  preserves  men  from  the  blindness  and 
shackles  of  party,  leads  to  deliberation  and  inquny: 
a  fear  of  error  and  injustice;  a  desire  of  information 
and  instruction,  from  all  who  arc  able  to  convey  it; 
deference  to  the  aged,  the  wise,andthe  good;  a  delight 
in  union,  and  peace,  and  every  mean,  and  event,  and 
measure,  by  which  the  great  cause   of  God  may  be 
promoted.      There  is,  also,  an  ostentation  o   indepen- 
dence, against  which  you  must  assiduously  guanl. 
Nothing  can  be  more  disgusting.   It  is  an  assumption 
to  yourself  of  a  sui^rior  virtue,   and  marks  an  excess 
of  vanity,  and   fondness  for  praise.     The   claim  of  it 


350       On  an  Uncharitable  and  Party  Spirit. 

strongly  brought  forward,  without  necessity,  seems  to 
arrogate  a  peculiar  title,  and  to  convey  an  insinuation 
against  other  men.     Instead  of  creating  confidence,  it 
otten  awakens  suspicion  of  the  soundness  and  strenoth 
of  your  pruiciples;  and,  if  it  does  not  destroy  the  idea 
oi  your  smcenty,  diminishes  esteem  and  exposes  you 
to  ridicule.--There  is  a  danger  arising  even  from  the 
fear  of  partiality,  and  of  an  improper  influence  on  our 
mmds.     I  have  known  persons  of  very  pure  inten- 
(ions,  who,  when  chosen  to  be  arbitrators,  have  been 
so  jealous  of  the  influence  of  friendship,  that  they  have 
given  their  chief  attention  to  the  side  of  the  party  op- 
posite to  that  which  had  chosen  them.     I  have  known 
parents  so  jealous  of  affection  for  their  children   mis- 
leading  their  judgments,  that  they  have  scarcely  allow- 
ed themselves  to  dwell  on  the  good  qualities  of  their 
offspring,  and  bent  their  chief  attention  to  the  content 
plation  of   their  errors.     And,  in  like  manner,  I  have 
known  persons,  so  jealous  of  being  misled  by  partiality 
of  friendship  on  the  one  hand,  ai.d  by  dislike  to  persons 
and  principles  on  the  ether,  that  they  have  o-jven  an' 
opinion    wholly     different    from     that    which   their 
general    characters,   and   a   simple    regard  to  truth 
would  have  led  them  to  form.     With  such  jealousy,' 
m  Its  own  degree  wise   and  necessary,  I  have  some- 
times suspected,  for  who  is  perfect,  to  be  joined  a  se- 
cret   self-complacency   and   delight  in    appearin<r   to 
themselves  and  others  impartial.     This,  mingling  with 
other  feelings,  has  contributed  to  mislead  their  judo-- 
ments,  and,  unknown  to  themselves,  has  influence'd 
the  opinions  which  they  gave,  and  the  conduct  which 
they  pursued.     How  raie  a  virtue  is  true  simplicity  of 
mind!    how  diflicult  often  to    be  attained!    yet  how 
lovely,  how  cstimuble,  liow  ardently  to  be  sougiit  and 
^^  be  cherished! 


On  an  Uncharitable  and  Paiiij  Sinr'd.       351 

Considering  seriously  these  various  dangers,  attend 
to  your  character,  to  tlie  bias  of  your  mind,  and  to 
the  manner  in  which  different  circumstances  opeiate 
on  your  temper.  Avoid,  as  much  as  possible,  being 
drawn  into  the  tumults  and  contentions  of  parties. 
But  as  circumstances  must  arise,  which  will  excite  a 
more  than  ordinary  interest,  and  awaken  the  passions; 
learn  early  to  maintain  self-command,  amidst  the  con- 
flict of  contending  spirits.  Watch  over  the  influence 
not  only  of  the  malignant,  but  of  the  more  amiable 
feelings.  In  the  mildest  and  most  prudent  discharge 
of  your  public  duty,  expect  occasionally  to  give  of- 
fence, and  to  meet  even  with  passion  and  ill  treatment, 
especially  from  those  who  had  counted  on  you  for 
their  own.  Such  treatment  is  sometimes  a  fortunate 
circumstance  for  your  future  comfort.  An  aftection- 
ate  mind  is  often  in  danger  of  being  enslaved  by  hab- 
its of  respect,  and  shackled  by  generous  usage.  The 
passion  and  occasional  unreasonableness  even  of 
friends,  will  enable  you,  with  less  diOiculty,  to  maintain 
afterwards  your  independence.  Do  much  foP  friend- 
ship. Yield  much  to  secure  a  part,  when  you  cannot 
obtain  the  whole.  Ltt  no  unreasonable  pertinacity  to 
your  own  opinions,  prevent  you  from  uniting  in 
schemes,  which  though  not,  in  all  respects,  the  best, 
are  still  desirable  and  good.  Nor  from  a  heated  zeal,  push 
forward  objects  which  cither  cannot  be  obtained,  or  ob- 
tained without  the  loss  of  some  greater  good.  But  never, 
on  the  most  trifling  occasion, depait  from  truth,  justice, 
and  fidelity  to  the  public  interest.  By  these,  .^eek  in 
all  your  determinations,  with  a  single  heart,  to  be  gov- 
erned. Promote  the  measure  which  appears  to  you 
right,  fiom  whatever  quarter  it  comes;  support  the 
judgment  which  appears  to  you  just,  by  whatever  per- 
son it  is  proposed.     Lft  no  complaisance  to  any  man. 


3555  On  a  Love  of  Company. 

or  party  of  men,  induce  you  to  speak  contrary,  to  the 
sentiments  of  your  heart.  In  all  your  conduct  towards 
those  who  differ  from  you,  preserve  your  mind  and 
actions  pure  by  the  habitual  remembrance  cf  those 
two  simple  rules:  "Never  do  evil  that  good  may 
come — and,  do  not  that  unto  others,  which  you  would 
tiot  wish  them  to  do  unto  you." 

CHAPTER  V. 

ON    A    LOVE    OF    COMPANY. 

TEMPTATIONS  arise  in  the  situation  of  a  minister, 
to  a  Love  of  Company,  which,  unless  wisely  and 
firmly  counteracted,  will  produce  very  fatal  eftects. 

The  pleasures  and  advantages  which  arise  from  the 
mutual  conversation  of  friends,  are  not  only  numerous 
and  great,  but  of  a  kind  which  the  character  and  hab- 
its of  a  clergyman  fit  him  peculiarly  to  value  and  en- 
joy. Sometimes  also,  effects  are  produced  on  the  con- 
stitution and  the  spirits,  by  sedentary  pursuits,  and  se- 
rious studies,  for  which,  he  feels  that  the  conversation 
of  friends  affords  the  best  and  most  pleasing  relief. 
Neither  do  I  think,  it  will  be  considered  as  presump- 
tuous, by  impartial  men,  to  add,  that  the  education 
and  various  knowledge  necessary  to  a  clergymen,  and 
the  opportunities  given  him  afterwards  for  reading  and 
observation,  tend,  if  his  temper  and  talents  are  good, 
to  render  his  society  desirable  by  men  of  various  clas- 
ses and  descriptions.  But,  independent  of  personal 
considerations,  his  situation  and  his  office  must  con- 
nect him  with  nump.rous  individuals  of  every  order  in 
society.  And  often  the  aftections  of  his  people,  their 
interest  in  his  happiness,  respect  for  his  chai'acter  and 
ollke,  and  the  desire  of  cultivating  friendly  intercourse 


0)1  a  Love  of  Company,  353 

with  one  connected  by  so  important  a  relation,   will 
lead  them  to  seek  the  company  of  their  pastor.     Such 
expressions  of  ix-gard,  every  affectionate  minister  will 
receive  with  gratitude  and  pleasure.      They  give  him 
plrasyrc,  as  the  marks  of  the  regard    of  that  people 
whose  affections  should  be  dear  to  him,  as  affording 
opportunities  of  usefulness,  and  many  innocent  enjoy- 
ments, as  rendering  more  intimate  and   strong,  their 
mutual  relation  and  mutual  friendship;  and  also,  as  af- 
fording to  him  various  means  of  increasing  his  own 
knowledge,  observation,  and    experience,  cultivating 
his  understanding,  and  improving  his  temper  and  char- 
acter, enlarging  his  views,  and  expanding  his  aftections. 
AH   these  circumstances,  however,   it   is    obvious, 
will,  without  vigilant  attention,  prove,  to  many  men, 
dangerous  temptations.     Actuated  by  a  thousand  nat- 
ural and  amiable  principles,  the  pleasure  which  the 
kind  andafiectionatc  welcomes  of  hospitable  mansions 
present,  may  be  partaken  of  with  a  dangerous   fre- 
quency. And  when  such  ciicumstances  meet  not  only 
with  the  ordinary  principles  of  mankind,  but  with  dis- 
positions, which,  either  from  nature,  habit,  youth,  or 
inexperience,  render   a  character  peculiarly  liable  to 
their  impress.on,  uhat  reason  have  we  to  dread  the 
most  ruinous  effects!    Without  doubt  the  situation  of 
seme  clergymen  exposes  them  more  to  such  tempta- 
tions, than  that  of  others.     Ministers  in  towns,  if  re- 
spectcd  by  their  people,  must  have  such  temptations 
every  day  presented,  and  often  in  forms  and  with  cir- 
cumstances very  diflicnlt  to  resist.  A  taste  for  company 
may  be,  in  such  a  situation,  easily  and  quickly  acquir- 
ed, and    when  acquired,  gratified   to  the  fullest  and 
most  dangerous  extent.   Yet  suffer  me  to  observe,  from 
an  experience  of  each,  that  the  situation  of  a  minister 
in  the  country,  presents  temptations^of  the  s  ajne  kind 
45 


3M-  On  a  Love  of  Company. 

almost  eqULilly  dangerous.  A  minister  in  the  country, 
is  necessarily  a  greater  object  of  attention  to  those 
around  him.  The  persons  who  scck  his  society,  if  not 
so  numerous,  seek  it  with  more  avidity  and  frequency. 
Tlie  power  of  selection  also  is  less,  and  the  difficulty  of 
declining  is  greater.  The  distance  of  habitations  from 
one  another,  is  not  without  its  effect  on  the  mind. 
More  time  must  be  necessarily  devoted  to  the  same 
object,  and  our  visit  will  be  often  prolonged,  in  pro- 
portion to  the  length  of  the  road  over  which  we  have 
travelled.  The  desire  of  that  kind  of  society  which 
is  more  peculiarly  suited  to  the  taste  which  our  edu- 
cation,  habits,  and  duties  have  formed,  presents  often 
a  temptation  also,  to  seek  for  society  beyond  the 
boundaries  of  our  parish.  This  is  enjoyed  with  a 
relish  often  proportioned  to  the  difficulty  of  obtaining 
it.  The  pleasure  is  prolonged;  it  is  repeated;  and  va- 
rious appointments  are  made  to  secure  its  frequent  re- 
turn. Ministers  are  thus  frequently  and  long  from 
home,  and  the  sphere  of  their  duties^  and  a  fatal  taste 
is  secretly  forming,  which  will  rob  that  home  and  these 
duties  of  ail  their  charms  and  of  all  their  pleasures. 

I  will  not  suppose,  that  you  will  take  pleasure  in 
society  or  in  conversation  which  is  not  respectable, 
and,  at  least,  innocent.  Yet  attention  to  the  kind  of 
society  which  you  seek,  though  an  object  of  the  high- 
est moment,  will  not  secure  you  from  the  fatal  eflects 
of  a  love  of  company'.  I'he  pleasure  arising  from 
such  society  is  great,  and  when  to  this  is  added,  not 
only  opportunity  but  frequent  solicitation,  you  may 
be  tempted  to  indulge  in  it  at  the  expense  of  your  du- 
ties. It  is  obvious,  that  too  great  a  proportion  of  time 
•"^nay  be  spent  in  even  innocent  society;  nay,  in  society 
where  not  only  pleasure  but  improvement  is  received. 
Even  important  duties  must  only  have  their  own  por- 


■On  a  Love  of  Company.  35.") 

tion   of  time  allotted  them.     The  pleasure  and  the 
p'-ofit  of  valuable  societ\',  maybe  purchased  sometimes 
at  too  great  an  expense.     Though  they  may  not  lead 
you  to  neglect  specific  and  professional  duties,  they 
may  lead  you  to  neglect  various  exercises  and  employ- 
ments of  great  importance  to  your  comfort,  general 
usefulness,  and  personal  improvement.     Let  it  be  re- 
marked, also,  that  the  duties  of  a  minister  are  not 
confined  to  those  which  are  diicctly  oflicial.     He  has 
much  to  learn,  much  improvement  in  understanding, 
wisdom,  and  knowledge,  to   be  continually  seeking 
after,  that  he  may  be  enabled  to  discharge  his  profes- 
sional duties  with  effect,  maintain  his  general  influence, 
and  employ  that  influence  to  the  advancement  of  the 
present   comfort  and  eternal  interests  of  his  people. 
For  these  purposes,  time  must  be  secured;  and  those 
hours  which  are  not  spent  in  his  immediate  duties, 
must  be  profitably  employed,  and  employed  chiefly 
with  a  view  to  the  great  objects  of  his  life.     But  this 
is  not  to  be  done,  if  an  undue  proportion  of  his  time 
be  spent  in  society.     What  that  proportion  is,  cannot 
to  any  man  be  precisely  ascertained.     It  must  be  left 
to  the  determination  of  every  man's  conscience,  on  a 
just  attention  to  his  situation  and  his  character.     This 
very  circumstance  of  indefiniteness,  however,  furnishes 
an  additional  reason  for  watchfulness,  as  it  renders  the 
operation  of  self-deceit  more  easy,  and  the  perception 
of  error  more  difficult.     But,  do  not  the  temptations 
to  company,  endanger  often  the  neglect  of  the  most 
direct  and  imm'jdiate  duties  of  our  office?  The  society 
which  you  desire  cannot  be  enjoyed,  except,  perhaps, 
at  the  period  appropriated  or  best  fitted  for  the  dis- 
charge of  some  duty.     Or  the  season,  though   oiigi- 
nally  fit,  may  be   unduly  prolonged.     Duties  remain 
undone;  or  no  time  is  allowed  Uw  th^ir  suitable  pei- 


356  On  a  Love  of  Company, 

Ibrmance,  peihaps  the  time  in  which  they  could  be 
at  all  performed,  has  passed  away  for  ever.  For  the 
discharge  of  our  great  professional  duties  also,  much 
time  must  be  spent  in  preparation.  On  this  time,  the 
fove  of  company  must  frequently  encroach.  Excuses 
will  be  continually  sought  to  shorten  the  necessary 
period,  and  to  hasten  over  rapidly  even  that  period 
which  is  allotted.  The  duty  of  preparation  will  be 
thus  often  impei^fectly  done;  sometimes,  perhaps,  en- 
tirely i>eglected.  The  time  necessary  for  such  duties 
being,  in  some  degree,  dependent  on  the  circumstances 
and  character  of  individuals,  excuses  will  be  easily 
found  to  postpone  them,  foi'  the  sake  of  an  immediate 
pleasure;  and  casual  success  after  a  slight  preparation, 
will  contribute  to  render  conscience  more  easy,  and 
excuses  for  succeeding  indulgences  more  plausible.  But 
the  waste  of  time  and  encroachment  on  the  season  of 
duty,  by  an  improper  indulgence  of  the  love  of  com- 
pany, are  not  the  whole  of  the  evil.  You  become 
unfit  by  it,  for  the  right  improvement  of  the  period 
which  remains,  and  the  right  discharge  of  duty  when 
it  is  attempted.  Your  thoughts  and  your  disposition 
being  otherwise  directed,  your  attention  unsettled  and 
distracted,  not  unfrequently  your  spirits  exhausted  and 
fatigued,  how  can  you  commence  those  studies,  how 
give  yourself  up  to  those  thoughts  and  feelings,  which 
preparation  for  the  spiritual  duties  of  your  office 
require! 

The  effect  of  the  improper  indulgence  of  a  love  of 
company  on  the  mind,  is  unfavorable  ^o  the  discharge 
of  the  most  ordinafy  duties  of  human  life;  but  it  is 
peculiarly  unfavorable  to  those  of  a  minister  of  religion. 
Tiie  duties  of  a  minister,  perhaps,  more  than  any  othei', 
require  a  corresponding  temper  and  state  of  mind. 
Hence,  I  conceive,  that,  independent  of  any  other  con- 


On  a  L(yce  of  Company.  35,7 

sideratioii,  a  greater  retirement  aiid  separation  I'ronj 
those  pursuits,  engagements,  and  pleasures,  which  tend 
to  hurry,  agitate,  and  greatly  occupy  the  thoughts,  are 
more  necessary  to  him  than  to  the  generality  of  the 
world.  Though  time  should  remain,  his  mind  is  in- 
disposed and  unfitted  for  that  close  application  of 
thought,  that  serious  contemplation,  those  exercises  of 
devout  affection,  and  all  those  various  spiritual  duties 
both  private  and  public,  which  the  objects  of  his  sa- 
cred profession  essentially  require.  And  when  the 
di'iposition  is  averse,  how  often  also  will  opportunities 
be  given,  and  excuses  sought  for  the  delay  or  total 
neglect  of  them.  Such  observations,  not  only  teach 
us  the  danger  of  an  undue  indulgence  of  a  love  of 
company  in  a  clergyman;  but  also,  that  a  more  tem 
perate  indulgence  of  it  may  be  necessary  in  his  situa- 
tion, than  in  that  of  many  other  men. 

Bi:t  evils  still  greater  will  quickly  follow,  unless  the 
influence  of  this  propensity  be  restrained,  and  the 
temptations  to  it  resisted.  By  every  improper  indul- 
gence of  this  kind,  two  farther  effects  are  produced 
upon  the  mind.  The  power  of  conscience  is  weak- 
ened, and  a  taste  for  company  is  increased.  The 
voice  of  duty  speaks  in  a  feebler  tone,  and  we  learn 
the  art  of  turning  from  her  admonitions,  or  of  finding 
excuses  to  disregard  them.  In  the  mean  time,  the 
propensity  to  company,  by  frequent  indulgence,  is  in- 
creasing; the  habit  of  yielding  to  all  its  impulses,  is 
becoming  more  strong,  and  the  power  of  self-denial 
more  feeble.  External  temptations  are  now  rot  ne- 
cessary to  call  forth  your  unlortunate  propensity:  it 
exists  habitually  powerful:  it  has  become  the  bias  and 
disposition  ofy.)ur  mind;  seeking  continually  for  grr.N 
ification,  and  rendrringyou  unhappy  till  llie  oppoitu- 
nity  for  indulgence  is  found.     ^  our  duties  r  o  lorgrr 


358  On  a  Love  of  Company. 

give  pleasure,  you  perform  them  without  interest,  of- 
ten with  reluctance:  you  grasp  with  eagerness  the 
most  frivolous  excuse,  and  yield  on  the  first  attack,  to 
the  poorest  temptation.  Your  relish  for  devout  exer- 
cises is  gone,  and  if  you  preserve  the  appearance,  you 
have  lost  much  of  the  spirit  of  religion. 

Still,  however,  various  circumstances  may  combine, 
to  preserve  in  you  some  decency  of  exterior.  The  de- 
grees of  vice  are  various.  Such  a  regard  to  principle 
and  reputation  may  remain,  as  may  lead  to  the  observ- 
ance of  the  external  decencies  of  your  profession,  and 
preserve  you  from  falling  into  gross  violations  of  duty. 
This  may  be,  in  some  situations,  necessary  to  the  grat- 
ification of  your  love  of  company.  And  your  propen- 
sity for  company,  though  powerful  and  ungoverned, 
may  not  be  so  debased  as  to  seek  for  all  kinds  of  soci- 
ety, and  all  kinds  of  conversation.  Thus  also,  you 
find  it  more  easy  to  satisfy  your  conscience;  and  in 
going  the  external  rounds  of  appointed  duties,  you  pre- 
serve a  kind  of  peace  with  yourself  and  with  the  world. 
But  to  these  external  rounds  all  your  labor  is  confined. 
There  is  no  wakeful  attention  to  do  good;  no  anxiety 
to  embrace  and  improve  the  opportunities  of  useful- 
ness which  are  frequently  arising;  no  watchful  superin- 
tendance,  no  affectionate  consideration  of  the  circum- 
stances of  your  people;  no  interests  in  their  joys  and 
sorrows;  no  personal  exertions  to  promote  their  wel- 
fare, to  counsel,  to  instruct,  to  warn,  to  build  up,  to 
animate,  to  comfort.  The  house  of  mourning,  in  par- 
ticular, is  seldom  visited,  and  little  corresponds  with 
the  tenor  of  your  mind;  or  your  spiritual  advices  arc 
formal,  general,  and  cold,  and  no  longer  manifest  the 
tender  heart  of  a  pastor.  Those  private  duties  which 
are  so  important,  but  which  the  world  perceives  not. 
are  seldom  performed,  and  excuses  continually  ofTercd 


On  a  Love  of  Company.  35§ 

to  justify  your  neglect.  Your  heart  is  now  little  in 
your  office;  and  even  the  external  service,  which  you 
cannot  with  safety  neglect,  bears  the  marks  of  your 
altered  mind.  The  hours  are  few  which  are  set  apart 
for  preparation,  and  these  every  trifle  is  allowed  to  in- 
terrupt. You  bring  to  your  studies  a  reluctant  or 
wandering  mind;  and  you  satisfy  yourself  with  the 
slightest  exertions.  There  is -no  anxiety  to  fit  yourself 
for  doing  good,  no  zeal  for  excellence,  no  active  and 
diligent  exertions^  no  devotedness  of  soul  to  your  great 
and  sacred  work.  Your  public  appearances  not  only 
bear  the  marks  of  haste  and  carelessness,  and  fall  far 
below  what,  from  your  opportunities,  talents,  and 
time,  might  have  been  justly  expected;  they  are  lan- 
guid and  insipid;  tkey  are  unworthy  of  talents  exerted, 
even  without  pre-meditation,  and  bear  the  marks  of  a 
mmd  listless,  confused,  and  distracted;  superficial,  per- 
plexed, and  trite  in  idea;  spiritless,  dull,  fatiguing  in 
language  and  in  manner.  Or,  if  from  a  natural  sensibil- 
ity, you  maintain  some  animation,  it  is  the  animation 
only  of  lively  spirits,  without  seriousness  and  without 
affection,  noisy  and  shallow,  by  the  rapidity  of  the 
idea  exciting  attention,  but  neither  interesting  the  heart, 
nor  reaching  the  conscience,  nor  informing  the  un- 
derstanding. 

Such  a  view  of  yourself,  even  in  imagination,  I  trust, 
my  friend,  will  make  you  pause.  I  trust  you  will  ask 
yourself,  if  this  be  fulfilling  the  office  to  which  I  have 
been  called;  the  duties  which  I  have  undertaken,  and 
promised  solemnly  to  fulfil:  if  this  be  tlie  way  I  am 
best  to  promote  the  eternal  interests  of  my  people;  or 
to  receive  the  appi^obation  of  my  Master,  when  I  and 
my  flock  shall  appear  before  his  judgment  seat.  Will 
mere  external  decency,  with  difticulty  maintained^  of 
mere  bodily  service  carcle^slv  performed,  fill  uj)  the 


'iOO  Oil  a  Love  of  Company. 

measure  or  accomplish  the  end  of  those  sacred  duties, 
which  the  ministers  of  Christ  are  set  apart  to  dis- 
charge? 

But  will  the  taste  for  company,  when  excessive  and 
habitual,  not  lead  to  the  customary  neglect  of  many 
of  the  most  ordinary  duties  of  your  profession:  or  will 
it  confine  itself  always  to  the  society  of  the  respectable 
and  good?  Is  there  no  probability,  that  yoii  will  hab- 
itually, when  it  can  be  done  with  safety,  overlook  and 
avoid  duties  to  which  you  are  averse,  and  which  often 
interfere  with  your  pleasures;  that  you  will  teach  your- 
self, at  length,  to  undervalue  them,  and  yield  up  your- 
self to  habitual  disregard  of  them?  Is  there  no  proba- 
bility, that  you  will  seek  to  gratify  your  love  of  com- 
pany in  any  society  to  which  you  can  have  access?  Is 
there  no  probability,  that  you  may  submit  to  witness 
scenes,  and  tp  bear  a  part  in  conversations,  not  merely 
foolish  and  unworthy  your  character,  but  directly  sin- 
ful and  debasing?  Is  there  no  probability,  that  you 
may  not  only  overcome  your  dislike,  but  acquire  a 
taste  for  the  society  and  conversation  of  the  idle,  the 
frivolous,  the  dissipated,  and  the  irreligious?  Is  there 
no  probability,  that  your  manners  and  conversation 
fchould  bear  some  resemblance  to  those  of  the  men  with 
whom  you  frequently  associate;  and  that  you  should 
be,  occasionally  at  least,  observed  falling  into  still  more 
open  violations  of  decency,  and  exhibiting  the  marks 
of  intemperance  and  intoxication? — But  supposing  you 
yourself  fall  not  into  acts  of  intemperance,  and  prac- 
tise not  unworthy  conversation;  is  there  no  disgrace, 
no  sin,  in  disregarding  duties  so  important  and  sacred, 
which  you  have  undertaken  to  fulfil,  and  on  the  con- 
dition of  fulfilling  which,  you  have  received  the  office 
which  you  hold?  Is  it  no  disgrace  for  a  minister  of  the 
gospel  to  wa^e  his  time  in  idleness  and  folly?  Does  he 


On  d  Love  of  Company.  861 

5ustam  the  character  of  a  minister,  uho  receives  hi« 
chief  gratification  from  the  society  of  the  vain  and  the 
woithless?  Or  can  he  be  innocent,  who,  though  not 
guilty  of  intemperance  himself,  cour.tenances  by  his 
presence  intemperance  in  others;  takes  pleasure  in  the 
noise  of  riot,  and  the  unseemly  conversation  of  men 
Void  of  reason,  and  debased  by  the  gross  indulgences 
of  vice?  Is  this  a  scene  for  a  minister  of  Christ  to  wit- 
ness, to  countenance,  to  love?  Is  this  the  manner  by 
which  he  is  to  discourage  sin,  maintain  purity  of  man- 
ners, and  promote  the  spirit  of  the  gospel  among  his 
people? 

And  what  is  Ihc  habitual  state  of  the  mind  of  such 
a  man;  what  the  nature  of  his  life,  his  manners,  his 
coiiversation?  His  mind  is  desultory,  unfixed,  and  un- 
settled; incapable  of  the  most  trifling  employment, 
which  requires  thought  and  application.  He  is  either 
phlegmatic  and  stupid,  or  wearied  and  exhausted, 
wandering  unhappy  from  place  to  place,  seeking  for 
some  objects  to  employ  his  thoughts,  and  companions 
to  talk  with,  as  idle  as  himself;  or  he  is  elated,  giddy, 
and  roving;,  traversing  the  country  in  search  of  amuse- 
ment, dashing  into  every  party  of  pleasure,  and  dis- 
tinj,uishing  himself  by  his  rambling  and  foolish  con- 
versation, childish  jesting,  and  extravagant  mirth.  And 
is  this  the  life  of  a  minister  of  the  gospel?  Is  it  the  life 
of  a  Christian?  Is  it  the  life  of  a  man?  A  man  of  the 
world,  without  religious  principle,  sensible  only  to  the 
principles  of  a  manly  character,  would  despise  it. 
How  then  ought  it  to  be  contemplated  by  a  man  pro- 
fessing to  be  intluenccd  by  religious  feelings  and  views, 
and  devoted  to  the  solemn  and  impoitant  duties  of  the 
saci'ed  office?  In  what  manner  the  public  and  oidinary 
duties  of  his  profession,  arc  to  be  performed  by  such 
a  man,  it  is  'unnecessary  to  inquire.  Many,  as  we 
40 


l>62  Qn  a  Love  of  Company^ 

have  seen,  he  will  entirely  neglect;  for  many,  he  is  ut- 
terly disqualified;  and  to  many,  his  people  will  not 
call  him.     That  he  should  perform  with  decency, 
those  which  he  does  attempt,  is  impossible.     He  and 
his  public  appearances,  must   be   objects   of  general 
contempt.     There  may  be  some  exceptions  feo  this^ 
at   least  for  a  short  period.     Many  who  remember 
him  in  his  better  days,  may  continue  to  give  some  por- 
tion of  that   respect  and  regard,  which  his  former 
conduct  had  excited.     There  have  been  instances  also, 
of  men  of  idle  and  dissipated  lives,  but  possessed   of 
fine  talents  and  lively  feelings,  who  have  manifested^ 
with  a  slight  preparation,  much  vAyMy  in  public,  and 
by  a  temporary  sensibility,  which  they  roused  in  them- 
selves for  the  moment,  have  presented  a  substitute, 
which  looked  like  the  feeling  of  devotion.     The  pop- 
tilarity  of  a  rfian,  also,  depends  much  on  the  taste  and 
the  character  of  the  people  who  hear  him;  and  instan- 
ces have  been,  of  men  despised  in  private  life,  yet,  in 
public,  listened  to   with   satisfaction,  on  account   of 
qualities  very  different  from  the  characteristics  of  a 
religious  instructor,  and  which  may  be  possessed  and 
displaced,  vrithout  the  least  tincture  of  a  religious  spirit. 
The  taste  of  a  people  may  be  so  depraved,  as  to  Value 
little,  solid  instruction,  a  serious  spirit,  deep  and  heart- 
felt devotion.    Whtit  they  require,  may  be  easily  given 
by  the  man  who  knows  their  taste,  and  chooses  to 
gratify  it:  and  he  who  neglects  the  general  duties  of  a 
Christian  and  a  minister,  may  seek  to  cover  hi8  sins  by 
accommodations,  which  allow  him  to  follow  his  fa- 
vorite pursuits.     Nay,  sometimes  by  strong  assevera- 
tions,  violent   expressions  of  attachment  to  religious 
truth,  and   favorite  declamation  on   topics   which  he 
knott's  will  always  please,  however  fiequently  repeated, 
but  the  power  of  which,  alas!  he  has  ceased  to  feel; 


On  a  Love  of  Company.  363 

iriich  a  man  may  succeed  in  blinding,  for  a  time,  even 
persons  of  a  more  serious  taste  and  religious  character. 
But  instances  of  such  a  nature  are  few;  and  very  soon 
will  a  just  estimate  be  formed  of  them  and  their  public 
ministrations.  Where  this  does  not  take  place, 
what  a  view  does  it  give  of  a  minister  and  people;  and 
how  powerfully  do  such  exceptions  illustrate  the 
evils  of  a  life  of  idleness  and  dissipation!  Can  a  sight 
be  presented  more  truly  pitiable,  than  that  of  a  people 
so  lost  to  moral  and  religious  sensibility,  as  to  view 
with  indifference,  the  religious  character  of  their  min- 
ister, and  their  own  spiritual  edification;  and  that  of 
a  minister,  whose  duty  it  was  to  rouse  them  from  their 
apathy,  so  lost  to  all  the  great  objects  of  his  trust,  as 
to  encourage  them  in  their  carelessness,  sins,  and  self- 
delusion?  Alas!  when  we  consider  the  vast  importance 
of  the  work,  to  which  a  minister  of  the  gospel  is  called; 
when  we  think  how  much  it  ought  to  occupy  liis 
thoughts,  and  engage  all  his  best  affections,  how  much 
it  requires  the  exercise  and  cultivation  of  his  best  pow- 
ers, his  greatest  diligence,  his  fullest  exertions;  when, 
in  addition  to  the  importance  and  difficulty  of  the 
duties,  we  consider  the  solemn  manner  in  which  they 
are  impressed  on  the  mind,  the  solemn  vows  with  which 
they  are  undertaken,  and  the  consequences  attending  the 
faithful  or  unfaithful  discharge  of  them,  to  ourselves  and 
to  others;  when  we  direct  our  views  forward  to  eter- 
nity, and  consider  the  account  wl-ich  must  be  rendered, 
reflect  on  the  inquiries  to  be  made  at  the  great  day, 
and  the  character  and  the  ministry  which  alone  the 
great  Head  of  the  Church  will  approve  and  acknow  h 
edge — the  worthlcssness,  the  guilt,  and  the  danger, 
jjot  only  of  a  profligate,  but  of  an  idle,  frivolous,  and 
negligent  life,  fill  the  soul  with  awe;  and  our  contempt 
for  its  meanness^  is  lost  in  our  dread  of  its  conscquencei, 


364.  On  a  Love  of  Company. 

Bat  vicious  habits,  you  must  have  observed,  seldom 
exist  alone.  Besides  those  fatal  effects  which  we  have 
noticed,  the  love  of  company  generally  leads  to  habits, 
which  degrade  still  lower  the  character  and  life.  A 
man  cannot  live  in  the  habitual  neglect,  or  careless 
performance  of  important  duties,  without  feeling  the 
fatal  effect,  throughout  all  the  principles  of  his  soul; 
he  cannot  seek  the  society  and  enjoy  the  conversation 
of  the  profligate,  without  sacrificing  respect  to  his  char- 
acter and  office,  and  imbibing  a  taste  for  the  ideas  and 
manners  of  the  men  with  whom  he  associates.  The 
restraint  and  decency  imposed  by  the  presence  of  a 
minister,  will  not  long  be  regarded  for  the  sake  of  such 
a  man,  and  soon  will  it  be  observed,  how  much  he  can 
bear  with  indifference.  His  sense  of  character  and 
religious  feeling  lost,  he  sinks,  at  length,  into  the  state 
and  character  of  the  men  around  him;  and  while  he 
sits  long  at  the  bowl  and  witnesses  the  excess  of  others, 
he  falls  under  the  power  of  their  wretched  and  debased 
habits.  In  the  brutal  state  of  the  drunkard,  is  now 
frequently  seen  the  man  who  professes  to  be  a  minister 
of  the  gospel  of  Christ,  to  warn  men  of  their  sins,  and 
direct  them  on  the  road  to  heaven,  to  discourage  every 
appearance  of  evil,  and  promote,  by  his  example,  his 
instructions  and  his  labors,  the  interests  of  righteousness 
and  holiness  among  men!  With  difficulty  you  can  re- 
strain yourself  IVom  breaking  out  in  expressions  of 
grief  and  lamentation.  Yet  to  this  state,  wretched  as  it 
is,  other  fatal  consequences  must  be  added.  A  taste  for 
luxurious  living  and  expensive  pleasures  is  often  joined. 
Debased  by  sensuality,  he  is  capable  of  stooping  to  any 
meanness,  for  the  gratification  of  his  appetites.  By 
every  humiliating  submission,  he  courts  admission  to 
the  tables  of  the  wealthy:  or  he  gratifies  his  grovelling 
desires,  and  pursues  his  disorderly  courses,  at  the  hai;^ 


0)1  a  Love  of  Company.  865 

ard  of  poverty  and  ruin.  The  calls  of  his  family  arc 
disregarded,  and  the  demands  of  justice  unsatisfied. 
To  obtain  his  wretched  indulgences,  he  is  tempted  to 
practise  artifice  and  fraud,  and  habits  of  dishonesty 
and  falsehood  are  added  to  his  crimes.  In  the  mean- 
time, the  habit  of  intemperance  is,  perhaps,  extending 
rapidly  its  power.  At  length,  the  most  sacred  seasons 
are  disgraced  by  his  excesses;  and  the  same  hour  which 
saw  him  directing  the  public  devotions  in  the  house  of 
God,  and  reasoning  of  righteousness,  temperance,  and 
judgment  to  come,  beholds  him  disregarding  every 
sacred  sentiment,  and  sunk  under  the  power  of  "sur- 
feiting and  drunkenness."  Alas!  perhaps,  the  house  of 
God  and  the  most  sacred  exercises  of  religion  them- 
selves, are  profaned;  and  the  people  who  have  assem- 
bled to  hear  the  words  of  eternal  life,  to  offer  up  their 
devotions,  and  to  supplicate  the  mercy  of  the  Most 
High,  are  doomed,  with  hearts  struck  with  awe  and 
horror,  to  behold  in  the  man  who  bears  the  name  of 
their  minister,  the  miserable  victim  of  the  lowest  vice, 
presenting,  with  haggard  looks  and  faltering  tongue, 
the  disordered  ebullitions  of  intoxication,  forthe  service 
of  the  sanctuary. 

Pausing  over  a  spectacle  so  full  of  woe,  anj-  words 
which  1  could  employ,  you  would  feel  as  too  feeble,  to 
express  the  guilt,  disgrace,  and  wretchedness  of  such  a 
ruan.  And  while  you  meditate  on  his  degraded,  mis- 
erable condition,  your  own  heart,  I  am  persuaded,  will 
present  and  enforce  the  motives  which  should  urge  us 
to  guard  against  those  temptations,  whicli  might  lead 
to  such  a  termination.  Suffer  me  only  to  remind  yoti 
of  a  few  simple  rules,  the  observance  of  w  hich,  1  con- 
ceive, will  prove  of  much  impoitance. 

In  the  first  place,  learn,  as  the  beginning  of  all  true 
wisdom  and  true  religion,  to  distrust  yourself.     In  ihr 


360  0)1  a  Love  oj  Company. 

contemplation  of  such  a  picture  as  we  have  presented, 
beware  how  you  hastily  surmise,  that  the  representa- 
tion is  exaggerated,  and  that  you  are  in  no  danger  of 
falling  to  a  state  so  low.  Be  assured,  that  almost  in 
every  church  and  society,  even  in  those  most  distin- 
guished for  the  character  of  their  ministers,  instances 
hare  too  frequently  occurred,  in  which,  not  only  many> 
but  all  of  the  effects  which  we  have  stated,  have  been 
witnessed;  and  what  is  of  much  importance  to  be  ob- 
served, in  persons  who  entered  life  with  the  best  hopes, 
with  amiable  dispositions,  excellent  talents,  and,  appar- 
ently, with  a  just  sense  of  character,  and  a  regard  for 
the  interests  of  religion.  Alas!  when  we  look  back 
after  a  few  years,  on  the  young  persons  with  whom  we 
entered  life,  and  followed  the  course  of  youthful 
studies,  how  many  examples  in  every  line  arise,  of 
those  who  have  disappointed  expectation!  how  many 
of  the  necessity  of  constant  humility,  watchfulness,  and 
prayer!  Endeavor,  next,  to  estimate  justly,  the  nature 
6f  your  situation  and  your  character;  and  form  to 
yourself  such  a  plan  of  life,  as  your  circumstances  and 
$he  tendency  of  your  dispositions  render  necessary. 
With  frankness  and  pleasure,  return  the  kind  attentions 
of  your  people,  and  let  all  your  manners  show  gratitude 
and  respect  for  every  mark  of  their  regard:  but  let 
nothing  interfere  with  your  duty.  Accustom  yourself 
immediately  to  stifle  every  inclination  to  pleasure,  even 
of  the  purest  oider,  when  it  is  contrary  to  the  convic- 
tions of  conscience;  and  with  simplicity  and  gentle- 
ness, but  with  constancy  and  perseverance,  resist  every 
solicitation,  to  which  the  season  and  the  circumstances 
may  render  it  improper  to  yield.  Even  when  no  special 
duty  interferes,  forget  not  the  time  which  is  necessary 
for  pcrsojial  improvement  and  general  usefulness;  and 
'Tsoiutely  preserve  toyour?e!f  such  periods  of  unintei- 


()n  a  Love  of  Company.  iCGT 

iiipted  employment,  as  may  be  requisite  to  fit  you  more 
eminently  for  the  servic-c  of  God  and  your  fellow 
creatures.  But  time  and  opportunities  will  not  suffice^ 
unless  you  maintain  that  temper  of  mind  which  is 
necessary  to  the  improvement  of  the  time  and  opportu- 
nities which  arc  afforded.  For  this  puipose,  it  is  of  great 
importance  to  attend,  not  only  to  the  nature  of  the 
company  with  whom  your  hours  of  relaxation  are 
spent,  but  to  the  conduct  and  manners,  which,  on  such 
occasions,  you  observe.  "Let  your  moderation  be 
known  unto  all  men,"  was  the  admonition  of  an  apos- 
tle. But,  in  observing  this  command,  ycu  must  not 
only  guard  against  the  danger  of  excess,  but  against 
such  effects  on  the  spirits  and  constitution,  as  may  unfit 
you  for  devoting  the  hours  which  suc^^-eed,  to  the  pur- 
suits and  duties  to  which  they  are  appropriated.  E^  ery 
man  with  this  view,  should  form  rules  suited  to  him- 
self, which  he  ought,  with  fortitude,  but  without  osten- 
tation, steadily  to  observe.  To  direct  the  conversation, 
in  mixed  Society,  according  to  our  wishes,  is  not  al- 
ways possible;  but,  at  least,  it  is  possible  to  encourage, 
when  a  just  opportunity  is  afforded,  such  as  improves 
the  understanding  and  heart,  and  leaves  a  pleasing 
effect  upon  the  temper  and  the  spirits.  Cheerful  con- 
versation is  one  of  the  charms  of  friendly  intercourse, 
and  of  great  use  to  the  health,  both  of  the  body  and 
mind.  But  let  us  not  suppose,  that  raillery  and  laugh- 
ter are  the  only  purposes  for  which  rational  beings 
are  assembled.  Let  us  not  forget,  that  even  innocent 
enjoyments  rtlay  be  im[)roperly  prolonged,  and  have 
more  than  their  due  portion  of  our  time  and  regard. 
Let  us  especially  be  v»are  how  we  confound  that  rational 
cheerfulness  which  becomes  us,  w  ith  boisterous  and 
extravagant  mirth,  with  rude  and  childish  folly,  and 
with  that  jesting  which  is  not  convenier/t.     These  art 


36^  On  a  Love  of  Company. 

not  only  unbecoming  our  character,  and  injurious  to 
our  respectability  and  usefulness,  but  they  unhinge  the 
mind,  exhaust  the  spirits,  unfit  us  for  our  duties,  and 
excite,  on  recollection,  feelings  of  self-disapprobation. 
Give  up  your  heart  to  the  diligent  discharge  of  all  your 
ministerial  duties.  Interest  yourself  in  the  welfare  of 
your  people.  Let  the  v\  hole  powers  of  your  mind  be 
directed  to  the  noble  employment  of  doing  good. 
This  will  leave  little  room  for  the  improper  desire  of 
company,  and  enable  you  with  a  higher  relish,  to  enjoy 
the  society  of  the  wise  and  worthy,  when  it  can  be  en- 
joyed with  innocence.  Form  to  yourself  a  happy  so- 
ciety at  home.  Wisely  appreciate  the  advantages  and 
satisfaction  of  a  peaceful  and  honorable  retirement. 
Cultivate  a  taste  for  the  pleasures,  which  readi  ng  and 
reflection  b  estow.  The  books  with  which  a  clergy- 
man, by  attention  and  prudence,  may  generally  be 
furnished,  will  add  to  his  enjoyments,  fill  up  delight- 
fully the  vacant  periods  of  life,  fit  him  for  enjoying  con- 
versation of  the  highest  order,  and  contributing  to  it 
his  share;  while  by  improving  his  mind,  and  augment^ 
ing  his  knowledge,  they  will  assist  in  enabling  him, 
like  a  scribe  well  instructed  unto  the  kingdom  of 
heaven,  ^'io  bring  out  of  his  treasure,  things  new  and 
old." 

Dr.  Doddridge,  when  a  young  man,  having  pre- 
sented to  his  otter,  at  the  same  time,  the  situations  of 
Coventi  y  and  Kibworth,  chose  Kibworth,  principally 
on  account  of  his  youth,  and  that  he  might  pursue 
his  studies  with  greater  advantage.  As  this  congre- 
gation was  dmall,  and  he  lived  in  an  obscure  village, 
he  had  much  time  to  apply  himself  to  study,  which 
he  did  u  ilh  indefatigable  zeal.  "Ministers,"  adds  his 
Biographer,  "have,  in  general,  been  too  unw  illing,  even 
at  their  entiance  on  their  work,  to  live  or  preach  in 


On  a  Love  of  Company.  30Q 

5;niiil  country  places;  but  he  icllc'ctcd  on  it  with  plcas- 
tivc  all  his  days,  that  he  spent  so  many  years  in  a 
countiy  retirement.  Soon  al'tcr-  his  settlement  at  Kib- 
worth,  one  of  liis  fellow  pupils,  in  a  letter,  condoled 
v»  ith  him  on  being  there  buried  alive;  to  which  he 
makes  this  sensible  and  spirited  reply: — 'Here  1  btick 
close  to  those  studies,  which  a  favorable  Providence 
has  made  the  business  of  my  life.  One  day  passelh 
away  after  another,  and  I  only  know  that  it  passeth 
pleasantly  with  me.  1  can  willingly  give  up  tlie 
charms  of  London,  the  luxury,  the  company,  the  pop- 
nhiiily  of  it,  for  the  secret  pleasures  of  rational  em- 
|)loyment,  and  self-approbation.  Instead  of  lamenting 
it  as  a  misfortune,  you  should  congratulate  me  on  it 
as  a  happiness,  that  1  am  confmed  to  an  ob?cure  vil- 
lage, seeing  it  gives  me  so  many  valuable  advantages 
to  the  most  important  purposes  of  devotion,  philoso- 
phy, and,  I  hope  I  may  add,  of  usefulness." 

But,  w  bile  I  have  thus  warned  you  against  the  temp- 
tations to  a  love  of  company,  1  cannot  conclude  this 
article,  without  directing  your  attention  to  dangers  of 
an  oii'posite  nature,  against  w  hich,  on  the  other  hand, 
persons  of  a  peculiar  chaiacter  of  mind,  will  require 
carefully  to  guard. 

In  many  situations  of  life,  dangeis  of  an  opposite 
kind  will  be  found  existing;  and  these  attach  to  difler- 
ent  persons,  and  aflect  their  characters,  according  to  the 
previous  disposition  and  habit  of  their  minds.  While 
there  are  circumstances  in  the  situation  of  a  minister, 
wliich  may  expose  him  to  a  taste  for  society,  there  are 
other  circimittances  which  may,  on  men  of  a  peculiar 
east  of  character,  produce  an  opposite  effect.  The 
habits  of  thought  and  of  character,  and  the  tasle  and 
society  to  which  a  man  becomes  accustomed,  in  the 
course  of  a  long  education,  while  it  gives  him  a  relish 
47 


STO  On  a  Love  of  Cornpcuiy, 

for  Jiteraiy  conversation,  may,  if  not  prudently  corv- 
sidered,  unfit  him  for  partaking,  with  pleasure  and 
success,  in  the  ordinary  conversation  of  human  life. 
Sedentary  habits,  give  sometimes  an  aukwardness  and 
unfitness  for  general  society,  which  expose  many  a 
student  to  mortifying  feelings,  and  cost  him  many  a 
painful  struggle*.  He  is  thus  tempted  to  seek  excuses 
for  avoiding  situations,  which  occasion  uneasy  sensa- 
tions; and  in  which  he  finds  that  he  maintains  with 
difficulty,  the  place  assigned  him,  and  which  he  feels  to 
be  his  due.  The  pleasures  too,  of  reading  and  inquiry 
are  often  so  great,  that  with  difficulty  he  can  bring 
himself  to  leave  the  pleasing  employment;  nor,  while 
his  mind  is  employed,  in  what  he  conceives  to  be  in- 
teresting and  improving  pursuits  and  meditations,  is  he 
disposed  to  relish  more  common  and  ordinary  topics. 
It  is  not  uncommon  to  observe  also,  that  a  student 
forms  too  exalted  ideas  of  his  own  occupations,  and 
too  contemptible  an  opinion  of  the  occurrences  and 
objects,  which  form  the  conversation  of  ordinary  life. 
And  frequently  his  sedentary  habits  and  pursuits 
produce  a  frame  of  mind,  which  renders  him  easily 
agitated  and  disconcerted.  Tiifles  disturb  and  unfit 
him  for  enjoyment.  He  fears  and  avoids  that  society, 
which  may  lead  to  a  recurrence  of  painful  feelings. 
Unaccustomed  to  general  society,  and  the  free  expres- 
sion of  men  of  various  tempers  and  views,  there  is 
even  to  be  observed  sometimes,  an  impatience  of  con- 
tradiction, an  unhappy  tremulousncss  of  temper.  Not 
unfrequently,  this  is  accompanied  with  too  high  an 
idea  of  himself  and  his  attainments,  and  too  low  an 
idea  of  other  men,  whose  attainments  are  not  of  the 
saUiC  order;  with  an  expectation  of  too  great  respect, 
and  mortification  when  this  respect  is  not  given;  with 
a  dii-like  of  thoj-c  nitn  ^^ho  cannot,  as  he  imaginrSjes- 


On  a  Love  of  Company.  371 

titnate  aright  his  pretensions,  do  not  pay  suitable  at- 
tention to  his  knowledge,  and  seem  more  interested 
in  other  objects,  than  in  those  on  which  he  plumes 
himself.  There  is  also  to  be  observed,  in  studious  per- 
sons of  gentle  and  amiable  dispositions,  a  modesty  and 
shyness  of  temper,  sometimes  a  refinement  of  idea, 
which  expects  too  much  from  general  society,  and 
which,  hurt  at  lesser  impioprieties,  is  apt  to  forget  the 
substantial  and  valuable  parts  of  a  character,  and  to 
make  no  allowance  for  difTerences  of  situation,  and 
opportunities  of  improvement.  Need  I  add,  that  the 
solemn  objects  which  are  frequently  presented  to  the 
mind  of  a  minister,  the  scenes  of  distress  which  he 
witnesses,  the  views  of  guilt  unfolded  to  him,  and  the 
reflections  which  must  arise  in  his  mind  on  the  fate  of 
hardened  sinners,  may  give  such  a  sadness  to  the  heart, 
as  will,  if  not  watched  over,  unfit  him  for  the  conver- 
sation and  pleasures  of  general  society. 

These,  and  such  like  causes,  when  not  judiciously 
counteracted,  may  be  sometimes  observed  producing 
a  dislike  of  the  ordinary  intercourse  of  life.  This  de- 
prives a  minister  of  many  opportunities  of  usefulness, 
which  intimate  friendship  and  familiar  conversation 
might  afford.  The  benefit  too,  of  the  example  which 
is  given  by  a  man  of  pure  morals  and  unaffected  pie- 
ty, presented  in  the  course  of  easy  and  friendly  society, 
is  incalculable.  It  inspires  his  people  with  a  love  of 
goodness,  leads  to  imitation,  encourages  and  strength- 
ens pious  resolutions,  and  checks  the  conversation  and 
practices  of  the  foolish  and  sinful.  It  adds  to  the  ef- 
fect of  his  public  instructions:  reverenced  and  loved 
in  private  life,  his  public  instructions  are  listened  to 
with  respect  and  affection.  The  man  who  shuns  Ihc 
society  of  his  people,  not  only  deprives  himself  of  these 
advantajjes,  but  finks  often  into  insignificance.     Nay, 


372  On  a  Love  of  Company. 

his  conduct,  being  attributed  to  pride  or  peevish  hu- 
mor, is  considered  with  some  degree  of  indignation 
tind  dislike.     The  effects  of  such  conduct  on  his  per- 
sonal character,  will  be  found   also  very  dangerous. 
A  man  of  a  shy  and  fastidious  disposition,  is  very  apt 
to  acquire  a  selfish   and  contracted  temper  of  mind. 
Mingling  little  with  society,  his  feelings  of  kindness 
are  not  called  forth;  and  those  small  but  fiequent  ex- 
pressions of  good-will,  by  which  men  promote  each 
other's  happiness,and  improve  often  each  other's  hearts, 
are  neglected,  and  the  affections  connected  with  them 
are  not  exercised.     A  monkish  scholar  is  generally 
a  narrow  selfish  being.     Not  unfrequently,   in  his  re- 
tirement, comparing  himself  with  himself,  he  indulges 
that  vanity  which  is  the  ruin  of  every  great  and  gen- 
erous principle.     He  becomes  sometimes  the  victim  of 
fancies  and  wliims,  which  render   his   character  and 
conduct  childish  and  absurd.     And  often,  alas!  as  ex- 
tremes produce  similar  effects,  he  falls  under  the  pow- 
er of  the  same  fatal  habit  of  intemperance  and  fond- 
ness for  low  society,  which  is  produced  by  a  love  of 
company.     The  desire  of  society  is  natural;  the  man 
who  cannot  enjoy  it  like  others,  will  seek   the  com- 
pany of  those ,  with  whom   he  is  most  at  ease,   and 
with  whom  too,  his  pride  may  be  gratified,  by  pecu- 
liar respect  and  attention.     Flattered  by  the  honor  of 
his  society,   such  men  will   court  his  company;  and, 
insensibly,  his  habits  and  taste  will,  in  some  degree, 
accommodate   and    assimilate    to  theirs.     How  fre- 
quently too,  have  we  seen   the  feelings   of  timidity 
and  aukwardness,  attempted  to  be  removed,  l\y  re-. 
course  to  the  intoxicating  beverage!  How  often,  when 
seclusion  from  innocent  society  has  produced  flatness 
of  spirits,  have  we  seen  the  pleasuie  of  a  mind  at  ease, 
imprudently  sough-t  after  by  a  fi'cqucnt  recurrence  to 


On  Indolence.  373 

strong  liquors!  At  length,  a  taste  tV  r  Uicm  is  created: 
the  same  quantity,  on  repetition,  does  not  produce  the 
same  exhilarating  eflect:  the  firmness  of  the  mind  is 
destroyed:  excuses  for  indulgence  are  greedily  sought, 
and  the  bounds  of  principle  and  decency  are  borne 
down,  as  by  an  irresistible  torrent.  How  many  ex- 
amples of  this  kind  have  been  witnessed?  Examples 
of  men  of  talents  and  of  knowledge — n-ien.  who  once 
seemed  under  the  influence  of  religious  principles,  and 
possessing  strict  ideas  of  character,  and  all  the  proprie- 
ties of  life!  They  are  warnings  to  us.  They  teach  us 
humility;  the  danger  of  yielding  to  our  feelings,  and 
shi  inking  from  our  duty;  the  necessity  of  exercising 
habitual  fortitude  and  watchfulness,  fiequent  prayej', 
and  self-examination. 

CHAPTER  VI. 

ON    INDOLEXtEi 

'•LABOR  necessarily  requires  pauses  of  ease,  and  :  e- 
laxation,  and  the  deliciousness  of  ease,  commonly 
makes  us  unwilling  to  return  to  laboj-.  AVe,  perhaps, 
prevail  on  ourselves  to  renew  our  attempts,  but  eager- 
ly listen  to  every  argument,  for  frequent  interpositions 
of  amusement;  for  when  indolence  has  once  entered 
upon  the  mind,  it  can  scarcely  be  dispossessed  but  by- 
such  efforts  as  very  lew  are  willing  to  exert."*  'I'o 
this  general  danger,  is  frequently  added,  that  ^^  hich 
arises  from  the  constitution  and  character  of  individu- 
als. There  is  obviously  a  sluggishness  and  inactivity, 
both  of  body  and  mind,  to  whicii  some  men  arc  prone; 
and  in  others  of  a  more  lively  temper,  you  may  ob- 
fscrve  an  aversion  to  labor,  and  a  strong  disposition  to 

*  Jol.nson. 


374  Oil  Indolence. 

ease  and  indulgence.  Did  the  condition  of  a  man, 
therefore,  only  afford  him  frequent  opportunities  for 
indulging  the  love  of  ease,  though  it  presented  no  pe- 
culiar temptations,  it  would  call  on  him  to  guard,  with 

assiduous  care,  against  the  approaches  of  indolence 

There  is  a  tendency  also,  I  conceive,  to  this  disposi- 
tion, in  the  habits  of  sedentary  men.  Seldom  called 
to  bodily  exercise,  exertion  becomes  fatiguing  and 
painful.  Comparative  inaction  is  the  ordinary  condi- 
tion of  their  lives,  to  which  they  become  accustomed; 
and  gradually  a  disposition  to  inactivity  and  rest  be- 
comes powerful.  They  contemplate  those  duties 
which  require  action  with  reluctance,  and  seek  to 
avoid  their  performance.  This  species  of  indolence 
frequently  affects  the  mind.  It  leads  to  listlessness  of 
spirits,  weakens  the  vigor  and  energy  of  the  soul,  ren- 
ders dull  the  imagination,  slow  and  heavy  the  feelings. 
A  stronger  desire  is  felt  to  avoid  such  employment, 
and  the  pursuit  of  such  objects  as  require  mental  labor 
and  exertion.  The  pleasure  of  lassitude  becomes  more 
dear,  and  the  exertion  necessary  to  shake  it  off;  more 
painful.  The  habit  of  activity  also,  requires,  in  many 
minds,  to  be  kept  alive  by  some  urgent  and  immediate 
motive.  The  sense  of  duty,  and  the  great  motives 
connected  with  it,  ought  to  be  at  all  times  sufficient  to 
ensure  the  most  constant  and  persevering  exertions. 
Yet,  it  must  be  owned,  that  when  higher  principles 
and  motives  are  unaided  by  the  inducement  of  imme- 
diate advantage,  more  eare  must  be  necessary,  to  keep 
them  in  lively  and  vigorous  exercise;  jiiore  care  must 
be  necessary,  to  employ  the  means  which  will  strength- 
en their  power;  mor'c  care  must  be  proportionably 
necessary,  to  guard  against  all  those  excuses  by  which 
the  mind  is  apt  to  deceive  itself,  when  under  the  in- 
n  UMicc  of  a  principle  so  insinuating,  and  so  powerful, 


On  Indolence.  375 

as  the  love  of  ease.  The  opportunities  for  its  indiil 
gence,  will  be  more  easily  found  and  the  ex- 
cuses formed  more  easily  admitted,  when  our  duties 
have  a  considerable  degree  of  indefiniteness,  as  to  the 
time  and  manner  of  their  performance,  and  as  to  the 
degree  of  frequency  and  of  exeition,  which  the  right 
jierformance  of  them  requires. 

It  is  obvious,  that  these  circumstances  will  be  in  dan- 
ger especially  of  affecting  those,  whose  habits  of  indus- 
try in  the  discharge  of  their  professional  duties,  have 
not  been  formed;  and  whose  feeling  of  obligation, 
though  lively,  hath  not  been  confirmed  by  exercise 
and  self  denial.  Vigilance  and  fortitude  require  to  be 
particularly  exercised,  by  every  young  soldier  of  Jesus 
Christ.  Though  activity  be  generally  a  characteristic 
of  youth,  yet  until  it  be  formed  into  a  habit,  founded 
on  principle,  it  will  be  easily  subdued  or  diverted  into 
useless  and  trifling  exertions;  and  according  to  the 
manner  with  which  we  pursue  at  first  the  couise  of 
duty,  will  be  the  future  character  of  our  temper  and 
our  lives.  Activity  then,  allowed  to  go,  as  it  were, 
to  waste,  or  to  sink  into  the  slumbers  of  sloth;  what  ii 
to  be  expected  from  the  future  years  of  matuiity  and 
old  age?  what  is  to  be  expected,  but  a  life  of  languor 
and  of  trifling;  or  the  casual  exertions  of  children, 
without  steadiness,  constancy,  and  pciseverance?  The 
sudden  change  of  condition,  and  the  absence  of  some 
of  those  motives,  to  which,  in  the  course  of  our  youth- 
ful studies,  we  had  been  accustomed,  and  uhich, 
probably,  had  been  allowed  to  operate  too  strongly 
oil  our  minds,  render,  at  this  season,  the  necessity  of 
watchfulness  against  indolence,  peculiaily  needful. 
Society  in  our  pursuits,  emulation,  tlic  prospect  uf 
immediate  honor,  powerfully  stimulate  to  exertion 
and  diligence.  Much  knowledge  is  thus  acquired, 
and,  to  appearance,  the  habit  of  applicatitn  aiul  in- 


o70  On  Indolence. 

dustry  is  formed.  But  it  is  sometimes  forgotten,  tliat 
the  habit  of  diligence  in  one  order  of  pursuits,  pro- 
duced and  kept  active  by  one  order  of  motives,  oper- 
ating on  a  particular  class  of  principles,  will  not  al- 
ways ensure  diligence  in  duties  and  pursuits  of  a  dif- 
ferent kind,  in  which  the  accustomed  motives  are  not 
presented,  and  the  accustomed  principles  are  not  cal- 
led forth  into  exercise.  The  soldier  who  is  distin- 
guished for  activity  in  war,  pursuing  the  course  to 
which  he  is  accustomed  and  animated  by  emulation, 
and  the  desire  of  martial  glory,  may,  in  the  pursuits 
of  peaceful  life,  frequently  be  seen  sinking  into  sloth 
and  inactivity.  I'he  student  who  has  displayed  dili- 
gence in  the  pursuits  of  knowledge,  aided  by  the  mo- 
tive of  emulation  and  ambition,  will  not  always  be 
found  manifesting  diligence,  when  he  is  placed  in  dif- 
ferent circumstances,  and^  called  to  different  duties. 
Nay,  that  love  of  knowledge  which  seemed  to  have 
been  peculiarly  exercised  in  the  diligence  of  the  stu- 
dent, will  be  often  found  to  operate  feebly,  on  a  change 
of  condition.  The  industrious  student  will  often  be 
found  to  have  been  laboring  for  other  prizes  than 
that  of  the  acquirement  of  knowledge;  and  when 
these  prizes  have  been  obtained,  or  the  motives  to 
thciu  cease  to  be  presented,  the  acquirement  of  knowl- 
edge  will  be  found  to  offer  a  motive  too  feeble  to  pro- 
duce .  exertion.  How  little  confidence  is  to  be  placed 
tlicn  in  previous  diligence,  when  not  only  the  auxilia- 
ry  motives  may  be  wanting,  to  which  the  student  has 
been  accustomed,  but  when  many  of  the  pursuits  and 
tile  fKities  are  wholly  different  liom  those  to  which 
he  has  been  habituated!  How  necessary  must  it  be, 
to  watch  with  pecMliai'  care,  against  idleness,  at  the 
comniencemcnt  of  that  new  course,  on  which  we  have 
eiiteicd;  to  bend  our  hiibits  of  diligence  carefully  in- 


On  Indolence.  3/7 

to  the  direction  of  our  new  duties;  and  to  give  new 
strength,  by  every  mean,  to  those  great  principles,  by 
which  men,  in  every  situation,  should  U;  chieily  actu- 
ated! Such  principles  you  may  imagine  that  you  have 
felt  powerfully;  but  as  they  were  aided  by  many 
combining  motives,  you  may  not  be  duly  sensible 
how  feeble  they  were,  even  at  the  time  when  you 
seemed  chiefly  under  their  operation.  The  time  of 
change  is  the  time  of  trial;  the  time  in  which  they 
need  chiefly  to  be  strengthened  and  cherished,  and  the 
temptations  to  negligence  and  sloth,  peculiarly  watch- 
ed and  counteracted. 

It  is  of  importance  to  observe  also,  Lhut  the  mind, 
when  it  has  been  long  directed  to  an  object,  is  apt  to 
lose  its  tone  of  vigor,  after  its  object  is  obtained,  and, 
when  the  season  of  previous  labor  and  preparation  is 
past,  to  feel  a  strong  inclination  for  the  indulgence  of 
case.  A  feeling  of  this  kind,  a  young  man  sometimes 
experiences,  when,  after  a  long  season  of  preparatory 
studies,  perhaps  of  painful  dependence  and  laborious 
care,  he  is  first  placed  in  a  situation  of  competency 
and  independence.  It  is  obvious,  how  inconsistent  is 
the  indulgence  of  such  a  feeling,  with  the  just  desire 
to  fulfil  those  duties,  which,  with  so  awful  a  responsi- 
bility, he  undertakes.  Yet,  it  is  also  obvious,  how 
easily  this  may  combine  with  other  temptations  to  a 
love  of  ease;  and  how  loud  and  poweilul  is  the  calJ^ 
in  such  circumstances,  to  watch  and  resist  its  in- 
fluence. 

With  this  may  be  sometimes  joined,  false  ijeas  ot 
our  own  attainments,  and  of  the  facility  with  which 
we  can  perform  the  duties  wliich  we  have  undeitaken. 
A  presumption  and  confidence  in  our  own  talents,  are 
Hometin^cs  to  be  observed,  in  the  beginning  of  life, 
wlfich  render  u?  not  dulv  sensible  of  the  nccsLiitvoi 

48 


378  On  Indolence, 

diligence  for  the  right  discharge  of  the  duties  to  which 
we  are  called.  This  temper  is  increased  by  that  lit- 
erary pride,  which  long  residence  at  universities,  and 
unacqiiaintance  with  human  life  and  its  duties,  are 
apt  to  engender.  Our  ideas  of  ourselves,  soar  above 
our  situation  and  our  duties.  They  appear  simple  and 
easy  to  men,  so  higjtily  gifted  and  accomplished  as  we; 
and  much  preparatory  labor  seems  scarcely  necessary 
for  their  performance.  With  such  presumptuous  sen- 
timents, is  generally  joined  a  proportionably  mean 
idea  of  the  understanding  and  character  of  our  people; 
and  not  unfrequently  a  silly  desire  to  shpw  with  what 
facility,  and  to  how  much  better  purpose  we  can  do, 
without  labor, that  which  costs  much  pains  and  thouj^ht 
to  other  men.  Sijch  ideas  no  good  man  can  indulge 
to  any  great  extent;  but  the  least  tendency  to  them  is 
dangerous,  and  every  temptation  to  them  affords  an 
additional  reasoii  fov  watchfulness  and  care. 

The  influence  of  these  circumstances  may  be  not 
imr mediately  feit.  The  temper  and  previous  habits  of 
individuals  may  resist  it;  and  motives  of  a  peculiar 
kind,  at  tlic  commencement  of  our  ministry,  may  stim- 
ulate us,  in  some  situations,  to  exertion.  Like  other 
vicious  habits,  when  the  natural  propensity  is  not  ex- 
tremely powerful,  the  progress  of  indolence  is  at  first 
slow  and  imperceptible;  it  is  chietly  also  to  be  observ- 
ed, as  is  usual  in  such  cases,  in  the  neglect  of  duties, 
which  either  seem  not  of  the  fust  moment,  or  may 
be  postponed  for  a  short  period  without  apparent  in- 
convenience. The  power  of  n^Iigious  principle,  and 
the  sense  of  shame,  will  be  probably  so  great,  as  to 
prevent  a  minister  from  indulging  the  idea  of  entirely 
ne'>iecting  any  duty,  much  less  those  which  are  dis- 
tinguished for  their  importance.  Delay  is  the  great 
recipe  by  which  we  quiet  our  conscience.    The  duties, 


0/1  indolence,  379 

He  will  allow,  siiould  be  performed;  but  they  may 
be  performed,  we  conceive,  at  an  after  period  with 
equal  advantage,  and  various  reasons  concur  which 
induce  us  to  postpone  them.  We  become  at  length, 
practised  in  the  arts  of  delay;  and  our  consciences 
iearn  lo  submit,  without  difficulty,  to  the  cipologies 
which  inclination  proposes.  The  love  of  ease  is,  in 
the  mean  time,  becoming  more  powciful,  and  the  habit 
of  indolence  is  forming.  The  time  of  action  when  it 
arrives,  finds  our  aversion  increased;  and  thQ  perfornv 
ance  of  our  duty  is  attempted  with  additional  reluc- 
tance. In  a  short  time,  we  seek  excuses  for  new  de- 
lays. At  length,  we  begin  to  inquiie,  why  such  duties 
should  at  all  be  performed,  and  whether  the  time  which 
they  require,  might  not  be  more  profitably  and  more 
agreeably  employed  in  other  pursuits.  I'he  habit  of 
indolence  now  advances  with  a  soft,  but  rapid  and  re- 
sistless influence.  We  lose  both  the  inclination  and 
strength  to  resist.  We  are  overpov\ered,  as  by  the 
bleep  which  overtakes  the  unwary  traveller,  when  in 
the  midst  of  the  cold  and  snows  of  winter,  a  pleasing 
torpor  spreads  over  every  power,  and  inclines  him  to 
surrender  himself  a  willing  victim  to  its  influence; 
though  he  knows  that  by  yielding,  it  must  prove  to 
him  the  sleep  of  death. 

There  are  few  duties  v)f  a  clergyman  more  import- 
ant, than  the  duty  of  catechising  the  young.  It  incites 
parents  to  the  duties  of  family  instruction:  it  encour- 
ages the  young,  stimulates  them  to  attention  and  dili 
gcnce,  leads  them  to  think  and  reflect  on  what  they 
read,  unfolds  their  ideas,  and  exercises  their  under- 
standing: it  affords  to  a  prudent  and  affectionate  pastor, 
an  easy  opportunity  of  removing  errors;  of  illustrating 
the  doctrines  and  duties  of  religion,  in  a  niannci'  suited 
''^  Ml?  capacities  and  characters  of  his  people,  and   of 


38©  '        On  tndolenct. 

affectionately  admonishing  each  different  individual  of 
their  duties  and  their  dangers:  it  also  engages  the  at- 
tention of  the  surroundiug  auditors,  and,  in  a  manner 
fitted  to  reach  both  their  understanding  and  their  affec- 
tions, communicates  to  them  the  most  important  re-* 
ligious  instruction.  To  the  regular  discharge  of  this 
interesting  duty,  is  in  a  great  measure  owing  that 
knowledge  of  the  truths  and  duties  of  religion,  for 
which  the  people  of  Scotland  are  distinguished.  But 
it  is  obvious,  that  the  times  and  the  seasons  for  engag- 
ing in  it,  must  be,  in  some  degree,  left  to  the  discretion 
of  the  minister.  The  calls  to  it  are  not  instant  and 
immediate,  and  circumstances  must  be  permitted  to 
affect  the  frequency  and  the  manner  of  its  performance. 
From  the  principles  which  we  have  noticed,  this  duty- 
will,  therefore,  be  peculiarly  exposed  to  the  operation 
of  the  love  of  ease.  Opportunity  and  plausible  grounds 
for  delay,  are  afforded.  The  season  suited  to  its  per- 
formance is  frequently  allowed  to  pass  away:  it  is  per- 
formed irregularly,  often  hastily,  and  without  interest: 
both  we  and  our  people  cease  to  look  forward  to  it 
habitually,  to  expect  it,  or  to  prepare  for  it:  their  at- 
tendance becomes  irregular  and  reluctant  like  our 
own:  from  their  irregularity  we  justify  ourselves;  and 
at  last  we  entirely  cease  to  perform  what  our  own 
misconduct  has  rendered  comparatively  useless. 

Of  a  similar  kind,  is  the  duty  of  visiting  the  sick  and 
afilicted.  Particular  cases  may  be  urgent;  but,  in  gen- 
eral, the  time,  the  frequency,  the  regularity  of  our  vis- 
its, and  the  manner  in  which  they  are  conducted, 
must  be  regulated  much  by  circumstances,  and  be  left 
to  our  own  judgment  and  feelingf'?.  Hence  opportuni- 
ties are  afforded  for  the  excuses  of  indolence.  At  dis- 
tant and  irregular  periods,  the  much  desired  visit  i& 
paid:  the  heart  of  the  al'ilicted  sufferer,  sickens  at  tho 


On  Indolence.  S81 

frequent  dissappointment  of  those  consolations,  and 
prayers,  and  spiritual  instructions,  for  which  he  look- 
ed, and  for  which  he  eagerly  longed;  perhaps,  it  is 
wounded  with  the  apparent  neglect  and  celdness  of 
one  whom  he  had  considered  as  his  fiiend.  Repeti- 
tion of  such  delays,  produces  its  usual  consequences. 
You  become  more  and  more  forgetful  and  insensible. 
Your  visits,  when  paid,  are  paid  with  obvious  reluc- 
tajice;  with  little  comfort  to  the  mourner,  and  little 
satisfaction  to  yourself.  You  lose  tlie  confidence  of 
your  people.  They  feel  no  desire  for  the  prayers  and 
the  counsels  of  a  man  who  seems  to  have  no  sympa- 
thy in  their  griefs,  and  throws  every  discouragement 
in  the  way  of  their  humble  requests.  At  length,  they 
leave  you  to  the.  entire  enjoyment  of  your  selfish  re- 
pose, nor  disturb  you  with  the  knowledge  of  either 
their  joys  or  their  sorrows. 

Numberless  are  the  opportunities  of  doing  good, 
which  no  statute  can  reach,  nor  rule  can  prescribe, 
which  he  who  is  alive  to  the  interests  of  his  people,  will 
find  and  improve,  but  w'hich  the  indolent  will  not 
embrace,  or  cannot  discover  in  the  bond.  Many  of 
these  duties  are,  indeed,  humble;  and  afford  no  room 
for  the  display  of  brilliant  talents,  nor  opportunity  for 
the  acquisition  of  fame  and  distinction.  They  require, 
chiefly,  simple,  unostentatious  goodness,  pursuing  silent- 
ly and  with  meekness  of  wisdom  its  objects:  they  are 
also  connected  generally  with  scenes  remote  from  pub- 
lic notice,  among  the  humble,  the  erring,  the  despond- 
ing, the  helpless,  and  the  dying:  or  they  arc  to  be  found 
in  the  schools  of  youth,  inquiring  after,  encouraging, 
and  directing  those  little  children,  of  wliom  is  the  king- 
dom of  heaven.  Men,  therel'ore,  whose  indolence  can 
only  be  overcome  by  the  prospect  of  fame  and  dis- 
tinction, will  seldom  be  found  ena^aginu:  in  duties  likr 


382  On  IndoUnce. 

these.  For  such  tasks  they  are  little  fitted,  and  still 
less  disposed.  The  bustling  politician,  the  noisy  dis- 
putant, the  violent  agitator  of  parties,  the  vain-gioriou$ 
competitor  for  brilliant  iriiages,  or  philosophic  thoughts, 
must  have  stroi-^er  stimulants  to  exertion,  than  those 
which  the  humbler  duties  of  the  sacred  office  afford; 
and  when  these  stimulants  are  not  presented,  they  often 
sink  into  sleep  like  the  lion  in  his  den,  or  like  the  sav- 
age when  not  roused  by  the  yell  of  war.  Such  circum- 
stances unfold,  in  some  degree,  the  reasons  why  men 
who  have  often  displayed  real  excellence  on  public 
occasions,  yet  have  sometimes  not  enjoyed  the  confi- 
dence and  affection  of  their  people.  I'heir  talents  may 
have  been  distinguished,  and  their  lives  unstained  by 
notorious  vices;  but  they  employed  their  talents  only 
on  those  occasions  which  they  esteemed  great,  and 
which  ministered  to  their  own  vanity  and  fondness  for 
distinction.  On  all  ordinary  occasions,  they  were 
habitually  careless  and  indolent.  In  particular,  they 
neglected  those  humble  and  Unostentatious  duties,  in 
which  chiefly  the  affections  of  the  heart  are  manifest- 
ed-, those  duties  of  which  their  people  feel  the  want; 
and  for  which,  as  the  more  spontaneous  marks  of  the 
tenderness  of  their  pastor's  mind,  they  are  peculiarly 
grateful.  While,  on  the  other  hand,  men  of  humbler 
talents,  but  of  simpler  minds,  and  more  real  goodness, 
with  mild  affection  and  singleness  of  heart,  directing 
their  thoughts  and  their  labors  habitually  and  perse- 
veiingly  to  all  the  public  and  private  duties  of  their 
office,  have  been  often  more  beloved,  and  infinitely 
more  useful,  though,  on  public  occasions,  they  have 
been  less  attractive  and  distinguished. 

But  a  long  period  will  not  elapse,  till  indolence  ex- 
tends its  influence  over  every  ^\\\y.  Alas!  even  when 
habitiKilly  coMntrractcd  by  religious  principle,    ho^^ 


On  Tndolenob.  383 

frequently  does  it  manifest  its  power!  How  frequently 
does  it  enfeeble  the  exertions  even  of  good  men;  how 
frequently  lead  to  neglects  of  duty,  which  occasion 
grief,  and  mortification,  and  shame  to  them  through 
life!  And  when  no  remarkable  instances  of  negligence 
appear,  ho^v  often  ^oes  it  still  retard  the  progress  and 
prevent  the  attainment  of  excellence;  how  often  lead 
to  an  inferiority  and  imperfection,  both  in  general 
character  and  in  the  discharge  of  duty,  little  corres- 
ponding to  the  expectations  which  had  been  formed 
of  them,  and  little  suited  to  their  talents  and  principles. 
Although  diligence  and  exertion,  in  preparing  for 
public  duties^  may  be  sometimes  obseiv^ed  in  men 
who,  on  other  occasions,  are  habitually  indolent,  yet, 
in  general,  such  partial  exertion  is  of  short  continuance. 
The  publicity  and  importance  of  the  duties,  will  not^ 
long  be  able  to  oppose  any  vigorous  resistance,  whei-e 
the  mind  is  accustomed  to  sloth,  and  to  yield  its  con- 
victions to  inclination.  It  is  to  be  observed  also,  that 
although  the  progress  we  have  attempted  to  mark,  may 
be  the  most  common;  yet,  in  some  men,  indolence 
will  appear  first  and  chiefly  in  the  discharge  of  the 
public  duties  of  their  profession.  To  some  men,  the 
labor  of  thought  is  peculiarly  irksome.  Fond  of  vari- 
ety and  change;  unhappy,  when  obliged  to  fix  on  one 
subject  their  attention,  to  withdraw  their  minds  from 
external  objects,  to  meditate  and  to  reflect;  they  either 
wholly  avoid  the  fatigue  of  mental  exertion,  or  when 
obliged  to  it,  they  sink  into  lassitude  and  stupor.  In 
the  meantime,  they  may  manifest  a  kind  of  activity  in 
the  discharge  of  those  duties,  which  require  not  long 
and  continued  exertion,  which  give  them  the  oppor- 
tunity of  moving  from  place  to  place,  gratify  their  un, 
settled  tempers  by  the  variety  of  objects  which  they 
present,  and  the  small  expense  of  thought  which  ttiey 


384"  On  Indolence. 

require.  While  they  manifest  the  most  inexcusable 
negligence  in  preparing  for  the  duties  of  the  pulpit, 
they  thus  display  a  seeming  attention  and  activity  in 
the  discharge  of  other  duties.  Yet,  even  in  these,  the 
aversion  to  labor  is  seen.  It  is  often  only  a  bodily  ex- 
ercise which  they  offer;  tlieir  duties  are  performed 
without  reflection,  and  without  sensibility. 

The  nature  of  that  preparation  which  is  required  for 
the  right  discharge  of  our  public  duties,  affords  many 
favorable  opportunities  for  the  temptations  of  indo- 
lence. T\\e  time  for  preparation  is  at  our  own  dis- 
posal; various  hours  appearing  equally  suitable,  post- 
ponement from  one  period  to  another,  gives  only  si  ght 
offence  to  the  conscience;  the  length  of  time  and  de- 
gree of  exertion  which  are  necessary,  must  vary  with 
circumstances,  and  also  depend  on  that  degree  of  excel- 
lence of  which  we  are  desirous.  Betwixt  absolute 
negligence  and  high  excellence,  the  interval  is  great; 
and  where  the  power  of  indolence  is  strong,  the  mind 
is  often  easily  satisfied.  In  some  situations  also,  a 
minister  may  persuade  himself,  that  his  discourses  are 
equally  acceptable  and  useful,  without  the  labor  of 
careful  preparation.  He  forgets,  that  though  the  kind 
of  preparation  ought,  in  many  situations,  to  be  differ- 
ent; yet  thought,  attention,  and  labor,  wisely  directed 
to  the  objects  of  public  instruction,  in  connexion  with 
the  circumstances  of  tiie  people,  must  always  produce 
their  corresponding  advantages,  in  every  situation.  On 
every  indulgence,  still  greater  ease  is  sought,  and  greater 
liberties  with  his  public  duties  are  taken.  Sloth  and 
negligence  at  length,  gain  an  entire  ascendency;  he 
cannot  submit  to  the  labor  of  the  most  imperfect  pre- 
paration, anil  habitually  he  serves  God  with  that 
which  costs  him  nothing.  Crude  and  empty  harangues, 
[^)ured  forth  with  pasy  confidence,  supply  the  place  of 


On  Indolence,  385 

«;er'io«s  instruction:  and  these,  crude  and  empty  as  they 
arc,  grow  daily  more  uninteresting  and  vapid.  Not 
only  indolence  increases,  and  his  powers  hecome  more 
enfeebled;  but  unturnislied  by  reflection  and  care  with 
new  ideas,  his  mind  makes  the  circuit  of  the  same 
beaten  track.  Hcie  alone,  sentiments  and  associations 
easily  arise,  to  supply  the  flow  of  his  extemporaneous 
effusions.  The  same  topics  and  ideas  are  thus  con- 
tinually recurring,  and,  in  forms,  at  every  recurrence, 
less  suitable  and  engaging.  But,  perhaps,  less  gifted 
with  fluency  of  words,  he  can  only  present  discourses 
which  have  been  previously  prepared;  and  now,  how 
burdened  is  he  to  accomplish  his  task;  what  pains,  and 
labor,  and  perplexity,  does  his  indolence  occasion;  and 
to  how  many  plans,  and  shifts,  inventions,  and  in- 
genious contrivances,-  must  he  have  recourse!  The 
question  he  must  not  ask,  what  subject  does  the  situa- 
tion of  my  people  require,  what  is  most  useful  in  their 
circumstances,  or  how  is  it  to  !•►;.  treated  so  as  best  to 
promote  their  spiritual  edification  and  comfort;  but  on 
what  can  I  discourse  with  the  greatest  ease?  The  dis- 
course, however,  has  been  already  frequently  delivered, 
and  appearances,  if  possible,  must  be  saved.  I'exts 
must  now  be  altered,  or  passages  must  be  taken  from 
different  sermons,  and  joined  by  some  means  together. 

Purpureus,  late  qui  splcndeat  unus  et  alter, 

Assuitur  Pannus. 

The  calida  juncitira,  on  such  occasions,  must  not  be 
too  carefully  considered.  The  small  stock  which  in- 
dolence has  allowed  to  accumulate,  must  also  be  hus- 
banded with  prudence.  At  no  very  distant  intervals, 
the  same  discourses  will  return,  and  long  repetitions  of 
what  was  on  a  preceding  occasion  delivered,  will,  with 
a  c^uarter  of  an  hour's  addition  of  new  mateiials,  eke 
out  a  sermon  of  decent,  dimensions.  Jaded  himpielf 
49 


oSb  On  Indolence, 

with  the  repetition,  he  feels  no  interest  in  what  he  de- 
livers; and  his  people,  tired  and  sickened  with  the 
insipidity  and  sameness  of  his  instructions,  either  desert 
his  ministry,  or  sink  into  indifference. 

Were  this  negligence  in  preparing  for  piJblic  duties, 
accompanied  with  diligence  in  acquiring  religious  and 
useful  knowledge,  a  minister  of  good  talents  might 
often  manifest,  even  with  a  very  inadequate  prepara- 
tion, such  a  degree  of  richness  and  variety  of  thought, 
as  might  compensate  in  some  measure  for  the  negli- 
gence of  which  he  was  guilty.  But  the  indolent  arc 
seldom  found  diligent  in  the  prosecution  of  useful  in- 
quiries,  in  the  acquisition  of  knowledge,  in  exercising 
attention  and  judgment  on  the  objects  of  thought,  and 
promoting  the  general  inrprovement  of  their  minds.  To 
such  exercises,  every  minister  ought  to  devote  a  portion 
of  his  time.  He  owes  it  to  his  own  honor,  and  the  im- 
portant station  he  is  appointed  to  fill;  he  owes  it  to  the 
mstruction  and  improvement  of  his  people.  Every  ac- 
quisition of  useful  truth,  every  degree  of  progress  which 
he  makes  in  wisdom  and  judgment,  in  elevation  and 
enlargement  of  mind,  in  grandeur  and  sublimity,  or 
justness  and  accuracy  of  conception,  all  is  reflected  on 
his  people;  elevates  their  character,  enlarges  and'puri- 
iies  their  ideas,  promotes  the  improvemejit  of  their 
understandings  and  their  hearts,  and  in  various  ways, 
advances  both  their  temporal  and  spiritual  interests. 
But  the  mental  exertions,  which  to  other  men  are 
pleasing,  to  the  indolent  man  arc  irksome  and  fatiguing. 
If  he  reads,  he  reads  without  the  exercise  of  judgment. 
Books  of  amusement,  which  please  the  imagination 
witliout  requiring  the  exertion  of  thought,  form  the. 
chief  employment  of  his  literary  hours.  He  has  little 
taste  for  the  acquisition  of  real  knowledge,  and  that 
little  is  growing  daily  less  [n  werful.     Great  knovvl-^ 


On  Indolence,  387 

edge,  he  begins  to  perceive,  is  not  niuch  valued  by  the 
men  around  him.  That  which  he  already  possesses 
is  sufficient,  he  conceives,  to  maintain  his  rank  in  con- 
versation, among  those  with  whom  he  associates;  nor 
is  the  acquisition  of  more,  he  persuades  himscU",  of  any 
importance,  either  to  his  respectability  or  his  useful- 
ness. He  is  left  far  behind  his  cotempot^aries  in  knowl- 
edge and  improvement.  Even  tlie  boyish  stock  with 
which  he  left  the  university,  and  commenced  the  busi- 
ness of  life,  is  daily  diminishing.  The  talents  of  his 
mind  also,  from  want  of  exercise,  become  enfeebled 
and  unfit  for  use;  clogged  and  heavy,  the  wheels  will 
not  easily  move,  or  lasted,  decayed,  and  disordered, 
through  negligence,  their  movements  are  harsh  and 
"disjointed.  With  little  knowledge  and  an  uncultivat- 
ed mind,  he  has  little  to  communicate,  even  to  the 
meanest  of  his  flock;  he  keeps  no  pace  with  the  im- 
provements of  his  tin>e,  and  sinks  below  the  ordinary 
standard  of  men  around  him;  and  instead  of  support- 
ing tlie  honor  and  interests  of  religion  among  those  of 
a  higher  order,  he  is  viewed  as  an  inferior  in  knowl- 
edge and  understanding,  whose  judgment  and  opinion 
it  is  of  no  importance  to  know  or  to  regard.  Thus, 
perhaps,  possessing  originally  superior  talents,  and 
commencing  life  with  a  icputation  above  his  equals, 
does  he  disappoint  all  the  expectations  which  had  been 
formed  of  him,  and  sink  into  a  state  of  uselessness  and 
insignificance.  While  those  with  whom  he  entered 
life,  are  seen  rising  high  in  the  celestial  path  which 
their  Master  hath  traced  for  them,  illuminating  in  their 
progress  a  benighted  world,  and,  having  finished  their 
circuit,  retiring  from  our  sky,  only  to  rise  more  glori 
ous  in  another  and  happier  world;  he  is  seen,  on  tiio 
very  entrance  of  his  course,  sinking  back  I'ceblc 
and  helpless  to  the  earth,  an^i  like  those  glimmering 


388  On  Indolence, 

e 

lights  which  creep  along  the  ground,  by  whose  vapors 
they  were  kindled,  expiring  in  the  midst  of  darkness^ 
useless  and  forgotten. 

There  is  a  period  of  life  when  a  minister  of  the  gos- 
pel may  justly  seek  for  repose,  and,  I  conceive,  is  en- 
titled to  retire  from  the  more  laborious  duties  of 
his  office.  After  the  vigor  of  his  days  have  been  spent 
in  the  faithful  diseliarge  of  his  sacred  functions,  it  is 
cruelty  not  to  provide  for  him  that  quietness  and  ease 
from  toil,  which  the  services  of  his  life  have  earned, 
and  his  decaying  strength  requires.  Such  a  provision 
for  retirement  from  constant  employment,  if  he  shall 
so  choose,  is  a  just  reward  for  long  and  faithful  ser- 
vices: thus  also,  those  duties  which  age  must  decline, 
would  be  committed  to  men  whose  strength  is  suited 
to  the  task:  while  the  experience  of  the  aged,  mighty 
by  those  voluntary  exercises  in  which  they  might  find 
it  agreeable  to  engage,  be  conveyed  in  various  forms, 
not  only  to  those  who  were  associated  with  them  in 
spiritual  duties,  but  frequently  to  their  brethren  and 
fellovv-christians,  over  a  more  extensive  sphere.  But 
what  excuse  shall  be  offered  for  men,  who  retire  to 
rest  before  the  labor  of  the  day  is  begun?  who,  after 
many  years  of  preparation,  when  the  time  of  action  is 
arrived,  in  tiie  vigor  of  life,  a»id  when  the  best  oppor- 
tunities of  success  are  afforded,  yield  themselves  up  to 
inactivity,  and  seek  for  the  indulgences  of  sloth,  by  the 
sacrifice  of  their  most  sacred  duties?  Different  persons 
have  different  sins,  against  which  they  have  to  struggle; 
various  are  the  degrees  of  activity,  exertion,  and  use- 
fulness, even  among  good  men;  but  that  indolence 
which  leads  to  habitual  carelessness  and  neglect  of 
duty,  is  wholly  inconsister.t  with  every  principle  of 
virtue  and  r'cligion.  Neglect  of  any  ollice  which  we 
undertake,  whose  duties  we  engage  to  perfot-m,  and 


On  Indolence.  SSQ 

for  which  we  receive  remuneration,  is  inconsistent 
with  ordinary  integrity  and  fidelity  to  engagements. 
What  then  shall  we  say  of  a  man,  who  habitually 
neglects  the  most  sacred  trust,  the  most  solemn  en- 
gagements, and  the  most  important  duties;  duties  which 
every  principle  and  motive  dear  to  the  heart  of  a 
Christian,  should  engage  him  to  perform;  which  call 
into  exercise  every  affection  which  should  chiefly  gov- 
ern and  delight 'his  soul;  the  direct  object  of  which  is 
to  promote  the  love,  the  honor,  improvement,  and 
happiness  of  our  brethren,  both  in  this  and  an  eternal 
world!  Our  Lord  himself  hath  described  the  character 
of  such  a  man  under  the  name  of  the  "wicked  and 
slothful  servai-V'  ^"cl  in  awful  language  hath  declared 
his  fate.  "Take,  therefore,  the  talent  from  him,  and 
give  it  unto  him  that  hath  ten  talents.  For  unto  eve- 
ry one  that  hath  shall  be  given,  and  he  shall  have 
abundance,  but  from  him  that  hath  not,  shall  be  taken 
away  even  that  which  he  hath." 

The  progress  of  indolence  is  often  by  steps  liUle 
calculated  to  alarm  the  conscience.  Such  also  is  its 
nature,  that  every  indulgence  of  it  in  opposition  to 
duty,  not  only  increases  its  power,  but  insensibly  takes 
away  the  strength  and  vigor  of  the  mind,  till  at  length 
it  deprives  you  of  the  power  of  resistance,  and  stretches, 
you  as  a  helpless  and  almost  hopeless  victim  beneath 
its  footstool.  Watch  then  every  tendency  to  this  fatal 
habit;  oppose  at  the  beginning,  and  while  the  power 
of  resistance  remains,  whatever  would  increase  its  in- 
fluence. Do  not  satisfy  yourself  with  resisting  it  only 
when  important  duties  are  concerned.  Every  neglect 
of  duty,  whatever  diminishes  in  any  degree  our  useful- 
ness, will  be  lamented  by  good  men  and  avoided  with 
care;  and  indulgences,  seemindy  small,  give  often  that 


390  On  Indolence. 

fatal  tendency,  which  at  length  subdues  every  piinci- 
ple  beneath  its  influence. 

Come  to  the  sacred  office  under  a  deep  sense  of  tht^ 
vast  importance  of  its  duties,  and  with  a  determined 
purpose  to  discharge  them,  to  the  utmost  of  your 
power.  Guard  against  lofty  ideas  ol"  your  own  at- 
tainments. Considering  the  tendency  of  man  to  self- 
deceit,  the  probability  is  that  you  estimate  too  highly 
your  talents;  that  you  have  much  to  learn,  and  so  far 
from  having  attained  excellence  in  your  profession, 
that  you  are  yet  in  the  rudiments  of  your  education. 
Be  assured,  that  if  you  be  indeed  diligent,  and  earnest 
to  improve  your  talents,  yo\i  will  in  a  few  years  pass 
fai^  beyond  your  present  attainments,  ard  look  back 
on  your  present  performances,  as  you  now  look  back 
on  those  which  delighted  you  in  early  life.  But  were 
your  attainments  of  the  first  order,  they  will  effect  little 
without  diligence,  activity,  and  exertion:  they  may 
blaze  for  a  short  time,  with  a  dazzling  light,  but  soon 
will  they  be  immersed  in  vapor,  and,  after  a  few 
gleams  shining  through  the  midst  of  smoke,  probably 
go  out  for  ever.  Diligence  is  the  price  of  usefuhiess 
and  excellence.  But  how  peculiarly  necessary  must 
it  be,  when  the  duties  arc  high  and  difficult;  when  the 
obstacles  to  be  overcome  are  many  and  great;  when 
tlic  objects  to  be  accomplished  are  momentous  and 
vast!  How  then  ought  the  objects  and  duties  of  our 
office  to  stimulate  us  to  the  highest  exertions  of  our 
powers;  engage  us  to  constant  and  habitual  diligence; 
and  lead  us,  with  earnest  prayer  and  determined  reso- 
lution, io  give  up  to  them  the  labors  of  our  life! 

'In  the  first  and  most  blessed  times  of  Christianity,'' 
says  Walton  in  his  life  of  Dr.  Donne,  '-when  the 
tiergy  were  looked  upon  with  reverence,  and  deserved 
it,  when  they  Dvercame  their  cpposers  by  high  exam. 


On  Indolence.  39  j 

pler>  of  virtue,  by  a  blessed  patience  and  long-suffering; 
those  only  were  then  judged  wtjrthy  the  ministry, 
whose  quiet  and  meek  spirits  did  make  them  look  up- 
on that  sacred  calling  with  an  hunible  adoration  and 
fear  to  undertake  it;  which  indeed  requires  such  great 
degrees  of  humiluy,  and  labor,  and  care,  that  none 
but  such  were  then  thought  worthy  of  that  celestial 
dignity;  and  such  only  were  then  sought  out,  and 
solicited  to  undertake  it.  This  I  have  mentioned,  be- 
cause forwardness  and  inconsideration  could  not  in 
Mr.  Donne,  as  in  many  others,  be  an  argument  of  in- 
sufficiency or  unfitness;  for  he  had  considered  long, 
and  had  many  strifes  within  himself,  concerning  the 
strictness  of  life  and  competency  of  learning  required 
in  such  as  enter  into  sacred  orders;  and  doubtless,  con- 
sidering his  own  demerits,  did  humbly  ask  God  with 
St.  Paul,  'Lord,  who  is  suflicient  for  these  things?\ind 
with  meek  Moses,  -Lord,  who  am  I?'  And  sure,  if 
he  had  consulted  with  flesh  and  blood,  he  had  not  for 
these  reasons  put  his  hand  to  that  holy  plough.  But 
God,  who  is  able  to  prevail,  wrestled  with  him  as  the 
Angel  did  with  Jacob,  and  marked  him;  marked  him 
for  his  own;  marked  him  with  a  blessing,  a  blessing 
of  obedience  to  the  motions  of  his  blessed  Spirit. 
"And  now  all  his  studies,  which  had  been  occasionally 
diffused,  were  all  concentred  in  divinity.  Now  he  had 
a  new  calling,  new  thoughts,  and  a  new  employment 
for  his  wit  and  eloquence.  Now  all  his  earthly  affec- 
tions were  changed  into  divine  love;  and  all  the  facul- 
ties of  his  own  soul  were  engaged  in  the  conversion  of 
others; — in  preaching  the  glad  tidings  of  reniission  tc 
repenting  sinners,  and  peace  to  each-  troubled  soul. 
To  these  lie  applied  himself  with  all  care  and  dili- 
gence: and  now  such  a  change  was  wrought  in  him 
that  h^  could  sav  with  David.  'O  how  amiable  a:^" 


39'Z  On  Indolence. 

thy  tabernacles,  O  Lord  God  of  Hosts!'  Now  he  de- 
clared openly,  'That  when  he  required  a  temporal, 
God  gave  him  a  spiritual  blessing.'  And  that  'He  was 
now  gladder  to  be  a  door-keeper  in  the  house  of  God 
than  he  could  be  to  enjoy  the  noblest  of  all  temporal 
employments.'  "And  though  his  loiig  familiarity  with 
scholars  and  persons  of  greatest  quality,  was  such  as 
might  have  given  some  men  boldness  enough  to  have 
preached  to  any  eminent  auditory;  yet  his  modesty  in 
this  employment  was  such  that  he  could  not  be  per- 
suaded to  it,  but  went  usually  accompanied  with  some 
one  friend,  to  preach  privately  in  some  village  not  far 
from  London;  preaching  the  word  so  as  showed  his 
own  heart  was  possessed  with  those  very  thoughts 
and  joys  that  he  labored  to  distil  into  others:  a  preach- 
er in  earnest,  weeping  sometimes  for  his  auditory, 
sometimes  with  them;  always  preaching  to  himself 
like  an  angel  from  a  cloud,  but  iiynone;  carrying  some, 
as  St.  Paul  was,  to  heaven  in  holy  raptures,  and  en- 
ticing others  by  a  sacred  art  and  courtship  to  amend 
their  lives:  heie  picturing  a  vice  so  as  to  make  it  ugly 
to  those  that  practised  it,  and  a  virtue  so  as  to  makd 
it  be  beloved  even  by  those  that  loved  it  not,  and  all 
this  with  a  most  particular  grace  and  an  inexpressible 
addition  of  comeliness." 

But  you  may  begin  well,  and  afterw?vrds  relax  your 
exertions.  Suspect  yourself  when  3'ou  find  the 
idea  rising  in  your  mind,  that,  through  long  ex- 
perience, you  have  acquired  such  attainments,  as  pre- 
clude the  necessity  of  much  preparatory  labor.  La- 
bor rnay  bt,  without  doubt,  unprofitably  employed 
and  ijijudiciously  directed;  but  directed  by  prudence 
and  a  full  consideration  of  circumstances,  it  will  nev- 
rv  fail  even  in  the  highest  state  of  human  attainments, 
no  produce  proportibi^abie  degiccs  of  excellence  and 


On  Indolenoc,  3:^3 

^f  usefulness.     "If  he  that  lays   out   his  ground  with 
the  greatest  judgment,"  said  a  celebrated   man,   "pre- 
pares and  dresses  it  with  the  greatest  care,  has  the  most 
plentiful  crop;  if  the  shepherd  that  waits  most  diligently 
on  his  flock,  feeds  them  in  the  best  pasture,  and  leads 
them  to  the  safest  shelter,  has  the  most  increase,  then 
that  minister  who  does  his  duty  most  wisely  and  most 
powerfully,  will  also  see  most  of  the  fruit  of  his  labors." 
Long  experience,  exercise,  and  greater  cultivation  of 
mind,  may  often  enable  you,  without  doubt,  to  perform 
many  duties  with  less  difficulty,  than   in   earlier   life. 
But  such  facility  is  generally  the  reward  of  previous 
industry;  of  an  industiy  which  will  seldom  permit  a 
man  afterwards  to  fall  under  the  dominion  of  sloth. 
Such  a  facility  is  also,  it  is  believed,   much  less  than 
many  suppose;  and  in  no  case  can  it  be  so  great,   as 
to  preclude  the  necessity  of  careful  preparation.  Con- 
sider  too,  that  in  proportion  to  your  experience  and 
your  knowledge,  the  improvement   you  have  made, 
and  the  facility  you  have  acquired,  ought   to   be  the 
degree   of  excellence  which  you  manifest  in  the  dis- 
charge of  your  duties.     It  is  not  sufficient  that  your 
duties  be  equally  well  performed,  they  ought  now  to 
be  done   better.      Your   people   and  the  church   of 
Christ  have  a  right  to  expect  the  benefit  of  your  im- 
provement in  knowledge,  in  wisdom,  in   talents,  in 
christian  experience.     A  man  earnestly  desirous   to 
do  good,  will  not  satisfy  himself  with  the  belief  that 
he  is  not  sinking  in  the  esteem  of  his  people,  and   be- 
coming less  useful;  he  will  seek  to  raise  them  and  him- 
self to  a  higher  degree  of  improvement.     Neither  will 
hesatisfy  himself  that  he  is  pleasing  their  taste;  unless 
his  conscience  assures  him;   both  that  their    taste   is 
good,  and  that  he  is  endeavoring  to  render  it  still  more 
pure.   Let  him  consider  ,also.  that^the  duties  of  a  niin» 
50 


394  On  Indolence. 

ister  are  var'rus  and  many;  and  that  facility  in  one 
species  of  duty,  ought  to  be  considered  not  as  an  ex- 
cuse fcr  indolence,  but  as  furnishing  him  with  more 
time  and  opportunity  for  discharging  other  duties,  with 
greater  frequency  and  success.  And  should  a  minis- 
ter of  the  gospel  have  no  desire  for  personal  improve- 
ment?  Can  he  ever  be  without  objects  for  useful  and 
pleasing  exertion  suited  to  his  talents,  his  habits,  the 
great  ends  to  which  he  is  devoted?  Bear  continually 
in  mind,  that  the  Son  of  man  hath  committed  to  his 
servants  talents  to  improve;  and,  that  not  merely  for 
profligate  waste,  but  for  neglect  and  unprofitableness, 
he  will  call  us  to  account.  Even  in  this  world,  as 
well  as  in  a  future,  the  threatened  sentence  is  carrying 
into  effect;  "and  from  him  that  hath  not,  is  taken  away 
even  that  which  he  hath." 

1  will  only  farther  request  attention  to  the  following 
observations. 

Accustom  yourself  each  morning,  along  with  your 
private  devotions,  to  consider  what  duties  during  the 
day  should  be  performed.  Bring  shortly  but  steadily 
before  your  mind,  the  reasons  and  the  motives  of  them; 
and  consider  with  yourself,  what  is  the  time  which  is 
best  suited  to  each  duty,  and  what  means  are  necessa- 
ry to  be  adopted,  that  you  may  discharge  them  with 
success.  The  views  presented  in  such  an  exercise  of 
mind,  will  inspire  powerfully  the  desire  and  the  resolu- 
tion to  accomplish  your  duties  well,  and  in  their  prop- 
er season,  and  will  preserve  you  from  those  slight  im- 
pressions of  their  nature  and  obligation,  which  easily 
oive  way  to  temptation.  Accustom  yourself  to  order 
and  method  in  the  distribution  of  your  time.  Allot- 
ting to  each  duty  its  own  season,  in  its  proper  place, 
will  not  only  enable  you  to  discharge  fully,  and  in  the 
best  manner,  every  duty  you   undertake;  but   it  will 


On  Indolence.  395 

preserve  you  from  forgetfulness,  and  slight  feelings   of 
its  nature  and  importance.     With  the  return   of  the 
appropriated  season,  will  aiise  the  recollection  of  the 
corresponding  duty  and  its  obligations.      Conscience 
will  powerfully  operate,  and  the  desire  of  action  which 
habit  connects  with  time  and   circumstances,  will  be 
felt.     You  will  preserve  yourself  from   those  tempta. 
tions  to  neglect,  which  confusion,  hurry,   and  disqui- 
etude,  never  fail   to  produce.     Your  duties  will  be 
more  easy,  peaceful,  and  pleasant;  and  the  pleasure 
which  they  afford,  will  strengthen  your  resolution  to 
discharge  them.     Study  also,  to  fulfil  your   duties  by 
regular  and  moderate  employment,  rather  than  by 
great  and  occasional  exertions.     It  is  of  importance  to 
be  able  when  occasion  requires,  to  undergo   extraor- 
dinary labors,  and  to  use  extraordinary   activity;  but 
the  necessity  for  such  excessive  exertions,  is  generally 
produced  by    want  of  foresight   or    self-command. 
The  duties  which  are  thus  performed,  arq. seldom  per- 
formed well;  and  what  our  present   subject  requires 
us  to  observe,  they  are  performed   without  pleasure: 
we  thus  learn  to  contemplate  them  with  dissatisfaction. 
Such  violent  exertions  are  likewise  succeeded  by  a 
corresponding  listlessness,   and   inclination    for    ease. 
Men  of  extraordinary  but  irregular  exertions,  will  be. 
almost  uniformly,  found   habitually  indolent.     Mod- 
erate and  regular  exertion,  not  only  allows  the  full  ex-  • 
ercise  of  all  your  powers,  and  preserves  you  fiom  in- 
accuracy and  negligence;  but  enables  you  to  discharge 
your  duties  without  difticulty,  and  to  enjoy  the  pleas- 
ure which  God   hath  annexed   to  employment  and 
activity,  when  directed  to  important  objects:  neither  is 
it  succeeded  by  lassitude  and  aversion  tg  employment. 
Excessive  and  irregular  exertions  are  often  also  follow- 
ed by  diseases  both  of  the  body  and  mind.     But  mod- 


SQ6  On  Indolen'ct. 

erate  and  habitual  exercise,  while  pleasing  in  itself,  is 
the  mean  of  health  and  of  vigor;  it  exhilarates  the 
spirits,  expands  the  affections,  wards  of  peevishness  and 
irritation,  and  conduces  to  the  enjoyment  of  all  the 
blessings  of  our  condition. 

Acquaint  yourself  with  the  labors  of  wise,  and  faith- 
ful, andJbenevolent  men,  who  have  gone  before  you  in 
the  ministry;  consider  their  conduct,  contemplate  what 
they  have  done,  and  how  it  hath  been  accomplished. 
Consider  also,  tlie    examples  of  faithful  and  diligent 
ministers  around  you;  seek  their  friendship,  and    ac- 
quaint yourself  with  those  means  of  usefulness  which 
they  employ.     Instead  of  endeavoring  to  lessen  the 
opinion  oftheir  woith,  cherish  for  them  reverence  and 
affection.     Disdain  the  wretched  attempt  to  ridicule 
good  men  for  greater  diligence  than  your  own;  and 
strive  to  raise  yourself  to  their  standard  by  similar  ex- 
ertions.    If  they  have  weaknesses,  and  who  have  not^ 
avoid  them;  but  remember,  that  the  prevalence  of  pride 
and  envy  alone  can  lead  you  to  expose  their  faults, 
more  freely  than  you  acknowledge  their  virtues.    The 
society   and  conversation   of    good   men,   stimulate 
often  to  virtuous  exertions,  render  us  ashamed  of  sloth 
and  of  ignorance,  and  give  additional  pleasure  to  the 
pursuits  of  benevolence  and  piety.     Provide  for  your- 
self pleasing  and  useful  employment  in   those  broken 
hours,  which  must  often  intervene  in  the  busiest  life. 
In  this  manner  you  will  guard  against  the  encroach- 
ments  of  indolent  habits,  redeem  your  time,  increase 
your  enjoyments,  and  insensibly  accomplish  much 
benefit   to  yourself  and  your   feliow-creatures.      En- 
courage every  additional  incitement  to   useful  labors 
and  to  pere3onal  improvement.     Formerly,  for  exam- 
ple, every  minister  delivered,  in  his  turn,  at  each  meet- 
ing of  his  presbytery,  a  discourse  before  his  brethren,. 


On  Indolence.  ^97 

on  some  difficult  passage  of  the  Scriptures.  Such  a 
practice  maintains  and  promotes  a  taste  for  sacied 
literature,  diffuses  knowledge,  suggests  useful  topics  of 
conversation,  and  stimulates  to  inquiry  and  exertion, 
all  who  regard  their  reputation  and  improvement.  In 
order  to  stimulate  farther  to  exertion,  and  not  as  an 
idle  compliment,  I  would  propose,  that  the  discourses 
which  are  delivered  at  the  opening  of  our  Synods, 
slK)uld  be  printed  and  distributed  to  every  member. 
The  expense  of  such  a  plan  would  be  small  to  each 
Vidividual;  besides  securing  diligence  and  the  exertion 
of  talents,  a  collection  of  excellent  discourses  would 
insensibly  be  formed  by  it,  and  useful  instruction  would 
be  more  widely  circulated  and  more  seriously  consid- 
ered. Much  good,  1  conceive,  might  also  arise  from 
voluntary  associations  among  ministers,  for  the  purpose 
of  hearing  essays,  at  stated  times^on  subjects  connect- 
ed with  the  pastoral  office,  and  that  sacred  literature, 
for  the  knowledge  of  which  clergymen  should  be  dis- 
tinguished. Ministers  in  great  cities  and  their  neigh- 
borhood, have  peculiar  advantages  for  associations  of 
this  nature.  But  I  have  known  them  formed  also,  by 
ministers  in  the  country,  and  attended  with  much 
profit  and  innocent  enjoyment.  Be  not  discouraged 
in  the  attempt,  though  some  should  smile,  and  others 
seem  to  want  talents  and  taste  for  such  employments. 
You  are  usefully  employed,  if  you  can  inspire  a  ta§te 
for  such  improving  exercises,  or  if  you  can  call  forth 
talents  which,  perhaps,  only  needed  to  be  brought  into 
action. 

Finally,  my  friend,  bring  often  before  your  mind, 
the  great  motives  to  diligence  and  activity,  the  dangers 
of  delay,  and  the  sinfulness  and  misery  of  sloth. 
Think  of  the  good  which,  by  diligence,  you  may  per- 
forini  the  evil  which,  by  negligence,  you  mav  occason 


^98  On  Spirihiai  Indifference. 

and  confirm.  Remember,  that  the  time  is  short  and 
uncertain;  and  that  young  as  you  are,  much  of  it 
is  past,  and  much  of  it  has  been  mispent.  Your  use- 
fulness in  this  world  is  drawing  quickly  to  a  period; 
or  the  persons  for  whose  benefit  you  are  appointed  to 
labor,  may  be  quickly  placed  beyond  the  reach  of 
your  exertions.  And  which  of  us,  alas!  in  looking 
back  and  considering  his  opportunities  of  usefulness 
and  improvement,  has  not  reason  to  deplore  his  negli- 
gence? Many  years  of  our  appointed  time  are  gone, 
and  the  opportunities  of  good  which  they  afforded,  are 
gone  with  them.  They  are  gone,  like  departed  friends, 
whom  no  prayers,  no  tears  can  recal;  the  thought 
of  whose  departure  strikes  deadness  on  the  heart, 
reminds  us  of  all  our  neglects,  and  fills  the  soul  with 
poignant  regrets  and  unavailing  wishes.  O!  since  in 
vain  are  our  wishes  to  return  on  that  flood  which 
bears  us  perpetually  along,  let  us  improve  the  period 
of  our  course  which  remains.  Let  us  show  regret 
for  past  neglect  by  future  diligence,  and  redeem  the 
time  which  has  been  lost,  by  a  proportionate  zeal  in 
the  work  which  is  assigned  us. 

CHAPTER  VIL 

OM    SPIRITUAL    INDIFFERENCE. 

CIRCUMSTANCES  will  sometimes  arise,  which  if 
not  wisely  counteracted,  may  produce  Spiritual  Indif 
fcrence. 

The  corruption  of  human  nature,  and  our  general 
circumstances  in  this  world,  expose  men  in  every  con- 
dition to  the  danger  of  falling  into  this  fatal  state.  But, 
besides  this  general  danger,  every  individual,  even  in 
the  most  favored  situation,  will  find  peculiar  circum 
st.inces  frequently  arising,  which  are  unfriendly  to  the 


On  Spiritual  Indifferenct^  30^ 

power  of  religion.  Wlien  such  circumstances  are 
steadily  resisted,  they  lose  the  power  of  affecting  us; 
and,  by  the  vigorous  exercise  of  principle  which  they 
call  forth,  and  the  victory  over  inferior  feelings  to 
which  they  give  rise,  they  give  stability  to  our  charac- 
ter, strength  and  activity  to  our  purposes.  But  should 
their  influence  be  yielded  to,  and  permitted  to  pre- 
dominate, spiritual  objects  will  insensibly  cease  to 
operate  on  the  heart.  Every  heavenly  virtue  will  lan- 
guish, devout  affections  will  rise  feebly  and  with  diffi- 
culty, the  desire  to  promote  the  spiritual  interests  of 
ourselves  and  our  fellow  creatures,  will  flutter  in  our 
bosoms  with  an  uncertain  and  dying  flame.  At  length 
thick  darkness  overspreads  the  soul,  and  evtry  power 
becomes  heavy  and  lifeless;  the  gospel  in  vain  unfolds 
its  jiflecting  prospects,  in  vain  addresses  its  heart-touch- 
ing truths;  no  feeling  answers  to  its  heavenly  words, 
no  corresponding  virtue  rises  to  meet  its  call.  The 
form  of  godliness,  if  retained,  is  without  the  power; 
and  the  hfe,  if  not  stained  with  scandalous  vices,  is  still 
less  marked  with  a  Christian's  virtue. 

A  tender  and  lively,  yet  profound  and  humble  spirit 
of  devolion,  a  deep  sense  of  the  love  of  God  in  Christ 
Jesus,  and  a  supreme  desire  to  promote  the  gieat  ob- 
jects of  that  ministry  which  is  committed  to  him  by 
his  Lord,  are  dispositions  essential  to  a  faithful  minis- 
ter of  Christ,  and  which  all  his  duties  and  labors  tend 
to  inspire  and  increase.  But  while  such  dispositions 
are  essential  to  his  character,  and  the  accomplishment 
of  the  objects  to  which  he  is  dedicated,  while  such  dis- 
positions, the  duties  of  his  office  tend  to  cherish  and 
confirm;  it  is  necessary  also,  for  him  seriously  to  con- 
sider, that  he  will  meet  with  temptations  to  an  oppo- 
site spirit.  The  same  causes  which  lead  to  spiiitual 
indifference  in  other  men,  will,  without  due  watchful- 


400  On  Spiritual  Indifference. 

ness,  affect  the  ministers  of  the  gospel.  Those  tempta- 
tions which  we  have  already  noticed,  besides  the 
effects  which  they  tend  directly  to  produce,  naturally 
tend  to  damp,  and,  if  indulged,  entirely  to  extinguish 
the  fervor  of  piety  and  the  power  of  divine  truth.  And 
circumstances  directly  tending  to  produce  the  same 
fatal  effect,  will  sometimes  arise  in  the  course  of  the 
most  favored  ministry. 

If,  in  tb.e  duties  oT  devotion,  the  affections  which  are 
expressed,  and  are  suited  to  the  duties,  be  truly  experi- 
enced and  brought  into  exercise,  a  devout  spirit  will 
be  rendered  more  powerful,  habitual,  and  easily  awak- 
ened. But  if  we  frequently  engage  in  such  exercises, 
without  any  corresponding  sentiment  and  disposition, 
a  habit  of  insensibility  will  be  acquired;  nay,  by 
assuming  the  appearance  of  a  feeling  which  we  do  not 
experience,  our  minds  will  become  hackneyed  and 
hardened,  like  a  worn-out  and  beaten  path,  instead  of 
a  cultivated  and  ever  springing  field.  The  man  also, 
who  allows  himself  to  think  or  to  speak  of  spiritual 
truths  with  indifference,  without  remembering  their 
sacred  and  affecting  nature,  considering  the  personal 
interest  which  he  has  in  them,  cherishing  the  senti- 
ments which  they  ought  to  awaken,  and  connecting 
them  in  his  mind  with  the  infinitely  important  objects 
for  which  they  are  revealed— ^is  in  danger  of  becoming 
hardened  to  their  influence,  of  acquiring  a  habit  of 
contemplating  them  with  little  reference  to  himself, 
and  of  keeping  them  in  his  mind  without  feeling  their 
operation  on  his  heart.  Circumstances  which  tend  to 
such  an  effect,  though  some  of  them  should  at  first 
appear  trivial,  require  to  be  seriously  considered. 

It  is  obvious,  th.at  from  many  causes  arising  both 
from  external  circumstances,  and  our  own  carelessness 
and  negligence,  we  may  be  sometimes  \i\  da/iger  of 


On  Spiritual  Indifference.  401 

engaging  in  the  various  and  affecting  duties  of  our  min- 
istry, without  a  corresponding  temper   and  suitable 
spirit.     Tlius  you  may  be  sometimes  unexpectedly 
called,  in  the  midst  of  other  cares  and  occupations, 
perhaps,  of  pleasing  studies  and  engagements,  to  min- 
ister spiritual  assistance,  direct  the  devotions,  and  com- 
pose the  troubled  tliou::!its  of  some  poor  afflicted  fel- 
low-creature.    It  is,  perhaps,  a  mansion  of  wretched- 
ness you  have  to  enter,  where  miscr^^  is  presented  in 
its  most  repulsive  forms,  where  you  must  submit  to 
look  on  sights  of  woe,  which  sicken  the  heart,  and  are 
the  mingled  effects  of  misfortune  and  of  vice.     How 
frequently,  in  such  circumstances,  is  a  temptation  pre- 
sented, either  to  rush  hastily  and  unpreparedly  to  tliC 
performance  of  duties  the  most  affecting  which  one 
human  being  can  perform  to  another;  or,  to  leave  re- 
luctantly and  discontentedly  your  interrupted  engage- 
ments, and  with  a  cold  and  forbidding  spirit,  to  ap- 
proach the  bed  of  him  who  was  casting  to  you  his 
languid  eyes  tor  assistance,  expecting  the  tenderness  of 
sympathy,  and  the  prayers  of  christian  allection.     Or, 
let  mc  suppose  a  scene  of  a  different  nature.     You 
come  to  assist  a  brother  in  the  discharge  of  his  public 
duty,  perhaps,  in  administering  among  his  })eopie  the 
most  solemn  ordinance  of  religion.     The  attentions  of 
liospitality  are  naturally  and  justly  manifested  to  a 
stranger;  gay  feelings  arise  on  the  meeting  of  friends, 
and  lively  conversation  easily  predominates.     In  such 
circumstances,  a  temptation  is  presented  to  prolong 
unduly  the  season  of  social  intercourse  and  cheerful 
conversation:  a  temptation  is  presented,  to  indulge  so 
long  and  so  much  the  lighter  oider  of  tlKUgl.ts  aiid  of 
feclingi,  as  may  lead  you  to  forget  the  dut  cs  befort^ 
you,  and  indispose  your  mind  for  tnut  senous  spirit 
which  then  should  predominate.     SomLtimts  too,  in 
51 


4{)2  Oil  Spiritual  Indifference. 

the  time  of  familiar  com'ersation,  brethren  long  ac- 
quiiinted;  and  accustomed  from  their  youth  to  a  mu- 
tual freedom  of  icmark,  maybe  tempted  to  indulge  in 
observations  on  one  another,  bordering  upon  levity; 
in  which  the  sacredncss  of  the  truth  and  duty  is  for- 
gotten, in  the  wit  of  the  criticism,  and  not  only  a  state 
of  spirits  is  produced,  unlavorable  to  serious  feelings, 
but  associations,  which,  in  spite  of  yourself,  recur  at 
times  and  places  the  most  solemn.  Such  circumstan- 
ces will  sometimes  arise,  and  if  not  counteracted,  will 
produce  at  length  the  most  fatal  effect  upon  your  dis- 
positions. You  will  infallibly  discharge  your  sacred 
duties  without  serious  impressions  on  your  mind;  and 
not  only  deprive  your  people  of  the  benefit  which 
arises  from  the  faithful,  earnest,  and  affectionate  dis- 
charge of  your  duty,  but  beget  in  yourself  a  habit  of 
carejessness  and  insensibility  to  the  power  of  the  great 
truths,  and  objects,  and  ordinances  of  the  gospel. 

Led  to  consider  religious  truth,  frequently  with  a 
view  to  the  instruction  and  edification  of  other  men, 
ministers  are  also  in  danger,  without  watchfulness  and 
care,  of  considering  it  chiefly  in  relation  to  their  pro- 
fessional duties.  Tliey  arc  thus  in  danger  of  neglect-^ 
ing  a  personal  application  of  divine  trutii  to  their  own 
characters;  of  learning  to  keep  it  in  the  understanding, 
without  allowing  it  to  descend  into  the  heait,  and  thus 
while  they  perceive  and  acknowledge  strongly  its  im- 
portance, of  not  feclini^  themselves  its  immediate  influ- 
ence and  operation.  I'his  danger  is  too  frequently  in- 
creased by  the  tendency  sometimes  given  in  our  early 
studies,  to  contemplate  moral  and  religious  truth  with 
a  greater  reference  to  knowledge  and  speculation,  than 
to  its  influence  on  our  heart':  and  lives.  Sometimes 
also,  engaging  with  avidity  in  the  examination  of  in- 
genious theories  and  intricate  disquisitions,  the  youth- 


On  Spiritual  indifference.  405 

ful  heart  is  left  to  liardcn  like  a  neglected  soil.  And 
sometimes  viewing  religion  too  much  under  the  cold 
and  forbidding  forms  of  controversial  discussions,  that 
admii-ation  and  gratitude,  that  humble  yet  lively  spirit 
of  devotion,  those  heavenly  desires,  amiable  and  ele- 
vated sentiments  which  the  gracious  and  sublime  doc- 
trines of  the  gospel  should  awaken,  are  chilled  and 
repressed  in  that  season  when  the  mind  is  most  sus- 
ceptible to  their  influence.  Is  there  not  also  a  tempta- 
tion in  such  circumstances,  to  indulge  false  ideas  of 
our  spiritual  condition;  to  plume  ourselves  on  our 
religious  knowledge;  to  suppose  ourselves  religious 
persons,  becausp  we  have  assumed  a  religious  charac- 
ter, are  devoted  to  religious  studies,  and  hold  conversa- 
sation  on  religious  truths?  Is  there  not  a  danger  of 
acquiring  thus  too  great  contentedness  with  our  attain- 
ments and  character;  of  falling  into  spiritual  pride  and 
self-sufficiency;  and  sometimes  of  allowing  ourselves 
to  think  and  to  speak  of  sacred  doctrines  and  duties, 
with  a  kind  of  privileged  freedom  and  unbecomino- 
familiarity?  JNlen  may  become  very  learned  in  reli- 
gion, while  they  experience  little  of  its  power.  They 
may  be  acute  and  ingenious  reasoners,  and  yet  not 
wise  unto  salvation:  they  may  have  read  all  that  has 
been  written  on  theology,  and  the  Scri[)tures,  they  may 
have  become  able  divines,  and  ingenious  critics,  yet, 
feel  no  more  of  the  influence  of  the  gospel  on  their  tem- 
pers and  characters,  than  if  they  had  been  employed  in 
investigating  the  theory  of  projectiles,  or  asccitaining 
the  meaning  of  some  diflicult  passuge  of  Juvenal, 
Religious  truth  must  be  felt,  must  be  applied;  must  be 
studied  with  a  reference  to  our  own  state  and  charac- 
ter, as  well  as  to  the  instruction  of  others;  mubt  be 
studied  witii  a  viev/  to  its  em],  the  spiritual  improve- 
ment of  ourselves  and  of  our  fellow-creatures.     If  litis 


404  On  Spiritual  Indifference. 

be  not  done,  we  not  only  indispose  our  minds  to  itg 
influence,  and  neglect  our  spiritual  improvement;  but 
expose  ourselves  to  the  danger  of  an  insensibility  of  the 
deepest  order.  The  great  motives  to  holiness,  the 
views  of  all  others  the  most  interesting,  have  been  often 
presented  to  our  minds,  and  they  have  ceased  to  affect 
VIS;  the  great  truths  which  God  hath  employed  for  our 
sanctification,  have  been  often  ineffectually  the  subject 
of  our  thoughts,  and  have  lost  their  power  of  opera- 
ting on  our  soul.  What  truths  will  now  affect  us, 
what  motives  will  now  touch  our  consciences,  rouse 
and  animate  our  desires?  Far  be  it  from  me  to  con- 
vey the  most  distant  insinuation  against  that  learning 
and  knowledge,  in  which  every  student  of  theology 
should  excel.  But  deeply  \A'ould  I  impress  upon  your 
mind,  that  a  man  may  be  learned  both  in  I'eligion  and 
morals,  and  yet  be  neither  moral  nor  religious;  that 
you  must  habitually  connect  spiritual  truth  with  its 
proper  end;  that  you  must  lay  your  heart  open  to  its 
influence,  seek  to  experience  its  power,  form  on  it  your 
character,  regulate  by  it  your  temper,  dispositions,  ac- 
tions, and  pursuits;  in  fine,  that  you  must  study  ^^io 
gi'ow  in  grace  and  in  the  knowledge  of  your  Lord  and 
Savior  Jesus  Christ;"  least  by  any  means,  when  you 
have  preached  to  others,  you  yourself  "should  be  a 
cast-awa} ." 

It  is  obvious  also,  that  any  circumstances  m  our  sit- 
uation; which  may  lead  us  to  puisuits  calculated  to 
divert  the  attention  and  disposition  of  the  mind  from 
the  great  objects  to  which  we  are  devoted,  must  tend 
to  spiritual  indifference.  Our  education  and  general 
liabits,  for  example,  will  naturally  dispose  many  to  a 
taste  for  literature  and  science.  Such  a  taste  is  obvi- 
ously of  the  most  honorable  kind;  and,  when  wisely 
directed,  tends  to  produce  most  important  effects,  bo^h 


On  Spirifnal  Indifference.  405 

on  our  personal  charactt-r  and  happiness,  on  our  re- 
spectability and  usefulness  among  our  people,  and  on 
the  general  knowledge,  illustration,  and  support  of 
religion.  But  it  is  also  obvious,  that  this  taste,  so  hon- 
orable to  its  possessor,  must  be  permitted  to  hold  only 
that  place  in  the  mind  which  is  due  to  it;  and  be  in- 
dulged, in  subordination  to  those  duties  and  objects  to 
which  your  life  is  devoted.  The  pursuits  of  literature 
may  interfere  with  the  time  necessary  for  the  duties  of 
your  ministry,  and  not  only  interfere  with  the  time., 
but  indispose  you  for  engaging  in  Ihem,  and  render 
their  peiforniance  iiksome.  By  a  natural  progress, 
easily  conceived,  tliey  at  length  produce  habitual  care- 
leseness  and  indifference  towards  those  great  objects 
and  duties,  which,  as  a  christian,  should  ever  have 
been  dear  to  your  heart,  and,  as  a  minister,  should 
have  been  the  great  business  of  your  life.  Nay, 
though  in  the  pride  of  learning,  you  may  imagine 
yourself  highly  instructed,  and  qualified  for  discharg- 
ing your  public  duties  with  distinguished  excellence,  it 
is  extremely  possible  that  while  you  are  ^vell  versed  in 
many  branches  of  science,  you  may  be  both  ignorant 
;ind  unskilful  in  the  duties  of  your  profession.  A  man 
may  be  skilled  in  mathematics,  and  in  chemistry,  in 
the  subtleties  of  metaphysics,  or  elegancies  of  liteia- 
ture,  and  yet  have  little  knowledge,  and  still  less  feel- 
ing of  the  pjwer  of  ixTigion.  Or,  knowing  religion  in 
theory,  he  may  want  both  the  knowledge  and  the  tal- 
ent to  convey  its  truths,  so  as  to  engage  the  attention 
and  affect  the  heart.  And  should  you,  ^^  ith  ihis  indif 
ference  and  unfitness  for  your  duty,  join  any  portion 
of  that  vanity,  pride,  and  self  sufficiency,  which  loo 
often  corrupt  the  hearts  and  understandings  of  mere 
literary  men — be  assuiej,  that  you  are  in  danger  of 
falling  into  a  state  of  mind,  which  i^•  nu^t  DiifiiciKlly 


406  On  Spiritual  Indifference. 

not  only  to  the  higher  affections  and  sentiments,  private 
and  public  virtues  of  a  christian,  but  to  every  thing, 
.even  of  the  most  inferior  order,  which  is  amiable  and 
useful  in  the  character  and  life  of  man. 

There  are  also,  some  occupations  and  pursuits  con- 
nected more  directly  with  the  business  of  the  world, 
which  are  very  congenial  to  the  human   mind,  and 
often  presented  strongly  to  the  attention  of  a  clergy- 
man.    Of  this  kind  are  the  occupations  and  pursuits 
of  agriculture,  and  all  those  studies  and  inquiries  con- 
nected with  its  useful  and  interesting  objects.     Few 
employments  are,  in  themselves,   more  pleasing  and 
important,  or,  perhaps,   more  naturally  coincide  with 
our  general   circumstances,  taste,   and   character  of 
mind.     Such  employments  too,  when  kept  in   their 
proper  place,  form  an  honorable  and  useful  relaxation, 
in  the  course  of  which  we  may  enjoy  many  innocent 
satisfactions,  promote  our  health  and  our  spirits,  and 
benefit  both  our  families  and  our  fellow-creatures.     It 
is   obvious,  however,  that  many  circumstances  may 
combine  with   natural  disposition,  to  render  your  in- 
clination for  such  pursuits  too  powerful.     How  easily 
with  this  may  join  a  secret  love  of  money,  which 
though  at  lirst  not   apparent,  circumstances  awaken 
and  blow  up  to  a  consuming  flame!  You  arc  tempted 
to  pass  beyond  the  boundaries  of  duty,  perhaps,  even 
of  worldly  prudence.     That  employment  which  in  its 
proper  degree,  was  not  only  an  innocent  but  an  hon- 
orable and  useful  relaxation,  now  occupies  the  atten- 
tion, the  thought,  the  talents,  and  the  desires,  which 
belonged  to  the  objects  and  duties  of  your  ministry. 
These  arc  now  considered  as  wholly  subordinate  and 
secondary:  when  they  are  attempted,  they   are  per- 
formed without  interest.     Other  objects  engage  both 
your  thouglits  and  affections.     And  the  society,  scenes, 


On  S^m-ifual  Indifference.  407 

and  engagements  into  which  you  are  led,  while  they 
lessen  your  respectability,  produce,  as  their  least  preju- 
dicial efiects,  a  coarseness  and  unsettledness  of  mind, 
wiiich  are  most  injurious  to  3'our  spiritual  character, 
and  the  discharge  of  your  spiritual  duties. 

1  shall  only  mention  another  temptation  to  indif- 
ference, which  we  ate  sometimes  in  danger  of  feehng 
in  times  of  despondency  and  trial. 

In  the  course  of  his  ministry,  the  most  zealous  and 
affectionate  minister  of  the  gospel  will  often  have  rea- 
son to  lament  the  small  eflect  of  his  labors.  Some- 
times his  endeavors  to  do  good  to  individuals,  are  repaid 
with  ingratitude  and  scorn;  and  sometimes  opposition 
is  made,  even  by  good  men,  to  measures  \\hich  he 
conceived  for  the  interests  of  the  gospel.  In  such  situ- 
ations, dark  and  desponding  ideas  are  in  danger  of 
taking  possession  of  his  mind.  He  loses  hope;  and  he 
sees  no  advaiitage  of  his  earnest,  diligent,  and  perse- 
vering exertions.  He  had  expected  too  much  from 
his  labors:  he  had  counted  too  hastily  on  the  co-oper- 
ation of  men,  and  trusted  too  much  to  the  purity  of 
his  motives,  and  the  obvious  utility  of  his  plans.  His 
feelings  of  disappointment  are  proportionately  power- 
ful; and  he  is  almost  inclined,  under  their  influence, 
to  yield  to  hopeless  despondency,  fulfil  as  a  hireling 
his  appointed  ta^k,  and  withdiaw  from  ail  farther  con- 
cei'n  in  the  affairs  of  men.  With  these  feelings,  per- 
haps unknown  to  himself,  may  mingle  the  feelings  of 
initation  and  resentment,  the  desire  of  quiet  and  of 
retreat  from  painful  agitations  of  spirit,  and  tiiat  in- 
clination to  indolence  which  the  geneiality  of  men 
feel,  and  which  is  ever  disposing  them  to  seek  ex- 
cuses for  neglect  and  inactivity.  'I'o  such  feelings, 
even  good  men  are  in  danger  of  yielding;  and  though 
thev  will  not  act  under  their  inlluenee  habitually,  and 


408  On  Spiriiual  Indifference. 

to  any  gieat  degree,  yet  they  may  occasionally  be  led 
by  them  to  neglect  important  duties,  or,  at  least,  to 
relax  their  exertions.  "I  am  ready  to  think,  even 
Baxter  complains,  that  people  should  quickly  under- 
stand all  in  a  few  words,  and  if  they  do  not,  lazily  to 
despair  of  them,  and  leave  them  to  themselves — I  men- 
tion all  these  distempers,  he  adds,  that  my  faults  may 
be  a  warning  to  otliers  to  take  heed;  as  they  call  on 
myself  for  repentance  and.  watchfulness.  O  Lord! 
for  the  merits,  and  sacrifice,  and  inteicession  of  Christ, 
be  merciful  to  me  a  sinner,  and  forgive  my  known 
and  unknown  sins." 

On  such  occasions,  we  should  consider,  with  serious 
attention,  the  nature  of  our  feelings.  We  should  in- 
quire, whether  pride,  resentment,  unreasonable  expec- 
tations, and  excessive  sensibility,  have  not  been  allow- 
ed to  affect  our  temper,  and  influence  our  determina- 
tions. We  ehould  call  to  mind,  that  no  man  ever 
attempted  to  do  good,  who  did  not  meet  with  opposi- 
tion, difficulty,  and  disappointment,  and  that  every 
situation  in  human  life  has  some  unpleasant  circum- 
stances connected  with  the  faithful  discharge  of  its 
duties.  Our  labors  too,  we  should  remember,  may 
Ivave  been  much  more  successful  than  we  immediately 
perceive.  Much  of  the  good  which  attends  them,  may 
be  of  a  nature  wliich  does  not  obtrude  itself  strongly 
before  the  public  eye.  Often  those  good  effects  which 
we  do  not  now  discern,  will  afterwards  appear;  and 
the  good  seed,  which  seemed  lost  for  ever  under  a 
heavy  and  obdurate  clod  of  eatth,  may  be  seen  at  a 
future  period,  and  in  a  happier  season,  flnding  its  way 
through  cvciy  obstruction,  breaking  forth  in  the  fair- 
est blossoms,  and  producing  the  most  abundant  fruit. 
♦'Bshold  the  husbandman  waitcth  for  the  precious 
ffijtt  of  the  earth,  and  hath  long  patience  for  it,  until 


0/1  Sp'irilual  fndiffevence,  40.9 

he  receive  the  early  and  latter  rain:  be  ye  also  patient.'^ 
It  might  be  often  useful  for  us  to  recollect,  that  oppo- 
sition and  disappointments,  if  wisely  appli(?d  by  uSj 
may  greatly  promote  the  improvement  of  our  charac- 
ters, render  us  more  prudent  and  humble,  and  fit  us, 
in  vaiious  ways,  for  becoming  moie  useful  and  suc- 
cessful ministers.  We  should  also  recollect,  that  many 
of  our  people  may  be  exposed  to  peculiar  prejudices 
and  passions;  and  that  often  their  intentions  may  be 
pure,  though  the  means  which  they  employed  were 
wrong.  Above  all,  my  friend,  remember,  that  they 
are  the  flock  committed  to  you  by  God;  that  amongst 
them  you  are  appointed  to  labor,  and  to  employ  those 
talents  committed  to  you  by  the  Son  of  man;  that  by 
indifference  you  injure  their  best  interests;  but  that  by 
wise  and  well  directed  means,  persevering  exertions, 
meek  and  affectionate  conduct,  you  will  retard  the 
progress  of  sin,  bring  sinners  to  repentance,  promote 
and  diffuse  the  spirit  of  the  gospel.  Look  forward  to 
the  account  which  you  have  to  rendei'  before  the  great 
Shepherd  and  Bishop  of  souls;  and  warm  your  heart 
with  the  thought  of  receiving  his  approbation,  saving 
many  sinners  from  death,  and  presenting  many  for  a 
crown  of  rejoicing,  in  the  presence  of  the  Lord  Jesus 
Christ  at  his  coming. 

Thanks  be  to  God,  however,  such  trials  as  we  have 
supposed,  will  seldom  arise.  In  the  discharge  even  of 
the  most  difficult  parts  of  duty,  a  faithful  minister  of 
Christ  will  generally  meet  with  the  approbation  and 
support  of  his  people.  And  then  how  will  the  con- 
sideration of  their  kind  attentions,  willing  minds,  teach- 
able and  affectionate  dispositions,  joined  to  those  sacred 
obligations  by  which  he  is  bound  to  them,  increase 
his  love  and  zeal  for  their  interests;  lead  him  to 
meditate  on  every  mean  to  promote  their  welfare, 
52 


410  On  Spiritual  Indifference. 

^•warning  every  man,  and  teaching  every  man  in  all 
wisdom;  that  he  may  present  every  man  perfect  in 
Christ  Jesus." 

Indifference,  like  other  sinful  states  of  mind,  may 
exist  in  various  degrees;  and  may  often  consist,  not 
only  with  a  general  belief  in  the  truths  of  the  gospel, 
but  with  some  general  regard  for  it,  and  an  external 
decency  of  life.  A  regard  for  religion  may  be  experi- 
enced as  an  inferior  principle;  and,  like  other  inferior 
principles  in  the  character,  it  may  sometimes  appear 
when  circumstances  call  it  forth,  and  no  povveiful 
motive  opposes,  while  it  is  much  too  weak  to  influ- 
ence habitually  the  character  and  life.  It  may  even 
so  far  prevail,  as  in  a  considerable  degree  to  restrain 
the  passions,  and  to  affect  the  characters  and  lives  of 
men,  though  its  influence  is  merely  occasional  and 
subordinate:  and  this  degree  of  influence,  though  in- 
suflicient  to  produce  the  christian  character,  may  pro- 
duce, with  other  motives,  important  effects  both  on 
individuals  ard  societies.  Na}^,  even  when  a  great 
degree  of  insensibility  exists,  many  inferior  principles 
in  our  constitution,  the  effects  of  education,  the  general 
manners  of  society,  and  the  remains  of  habits  formed 
in  our  better  days,  may  so  far  mechanically  operate 
as  to  produce  much  that  is  useful,  and  preserve,  in 
some  circumstances,  from  the  more  scandalous  offences 
of  vice.  The  consciousness  of  this  general  regard  for 
religious  interests,  and  this  general  freedom  from  gross  ■ 
irregularities,  contributes  to  the  self  deceit  and  self- 
complacency  of  many,  while,  alas!  according  to  the 
views  of  character  given  in  the  gospel,  they  are  alien- 
ated from  the  life  of  God,  "through  the  ignorance  that 
is  in  them,  because  of  the  blindness  of  their  hearts." 
'The  great  objects  of  the  gospel  are  not  accomplishing 
in  their  souls,  nor  manifested  in  their  lives.    They  feel 


On  Spii'iiual  Indifference.  411 

not  the  su}Drcme  influence  of  divine  truth  subduing  sin, 
changing  the  character,  raising  every  noble  and  ami- 
able principle  to  its  proper  place,  inspiring  and  cher- 
ishing every  virtue,  and  rendering  them  "partakers  oi" 
the  divine  nature."  They  act  not  from  those  great 
principles  and  divine  affections  which  the  gospel  re- 
quires should  rule  supremely  in  the  mind;  they  know 
not  the  meek  humility  and  heavenly  desires  of  a  heart 
conscious  of  infirmity,  yet  devoted  to  God,  and  anx- 
ious to  please  him;  they  seek  not,  they  wish  not  to 
follow  their  divine  Master  whithersoever  he  may  lead; 
nor  do  they  habitually  endeavor,  looking  to  God  for 
mercy  and  grace  through  Him  who  is  touched  with 
the  feeling  of  their  infirmities,  to  practise  the  duties, 
to  cultivate  the  virtues,  and  rise  to  the  spirit  to  which 
the  Captain  of  salvation  is  calling  his  followers;  and 
in  the  exercise  of  which  He  is  training  them  in  his 
kinodom  on  earth,  to  a  meetness  for  his  kingdom  of 
glory  in  heaven.  If  such  ever  was  the  state  of  their 
affections,  such  ever  were  the  desires  and  purposes  of 
their  soul,  their  love  hath  now  waxed  cold,  '-and  the 
things  which  remain  are  ready  to  die." 

It  is  of  importance  also  to  observe,  that  though  in- 
difference be  generally  manifested  in  unconcern  about 
eternal  objects,  in  the  neglect  of  duty,  or  carelessneae 
and  languor  in  the  performance  of  it;  yet  sometimes 
also  it  will  be  found  consistent  with  an  apparent  liveli- 
ness and  zeal  in  religious  exercises,  and  in  the  pursuit 
of  religious  objects.  There  is  a  lightness  and  flippancy 
of  temper,  a  restlessness  of  mind,  accompanied  witli 
even  an  overflow  of  words,  which  are  the  effect  of  ani- 
mal spirits  and  a  quick  imagination.  These  are  some- 
times mistaken  for  liveliness  of  feeling;  yet,  in  truth, 
they  are  not  only  wholly  different  I'rom  religious  sen- 
sibility, but  unfriendly  to  that  sober  frame,  serious 


412  On  Spiritual  Indifference. 

spirit,  and  deep  sense  of  divine  truth,  which  arc  neces- 
sary to  a  religious  character.  It  is  also  to  be  observed, 
that  even  feeling  may  be  strongly  called  forth  and  ex- 
pressed at  particular  times,  while  devout  affections  do 
not  prevail  in  the  character.  A  lively  imagination 
may  easily  raise  before  the  mind  affecting  ideas;  or 
striking  circumstances  may  operate  strongly  on  a  con- 
stitutional sensibility,  excite  a  temporary  feeling,  and 
produce  animated  expression.  This  liveliness  of  man- 
ner and  expression  may  be  also  cultivated  and  some- 
times affected,  from  the  pleasure  which  it  is  supposed 
to  communicate,  and  the  reputation  for  eloquence, 
perhaps  for  piety,  which  it  brings.  A  temper  of  this 
kind,  when  the  heart  is  right  with  God,  is  peculiarly 
amiable  and  peculiarly  favorable  to  the  discharge  of 
our  public  duties;  but  attention  to  human  life,  and  to 
the  state  of  our  own  minds,  may  convince  us,  that  it 
is  very  different,  both  in  its  nature  and  in  its  expression, 
from  that  deep  and  powerful  sensibility  which  arises 
from  habitual  and  supreme  affection.  Alas!  it  is  too 
frequently  to  be  observed  in  characters  far  from  de- 
serving the  name  of  religious;  and  though  it  may  be 
sometuTies  mistaken,  and  may  excite  a  temporary  in- 
terest, yet,  in  general,  its  character  will  be  perceived, 
and  where  it  is  not,  will  be  felt  in  the  effect  upon  the 
heart.  The  one  amuses  the  fancy,  perhaps  awakens  a 
temporary  emotion;  the  other  pierces  to  the  soul,  and 
touches  the  conscience:  the  one  leads  to  airy  foncies, 
unsettled  spirits,  and  foolish  talking;  the  other  leads 
to  sober  thoughts,  devout  desires,  and  holy  purposes. 
'•That  is  not  the  best  sermon,  said  Bishop  Burnet, 
which  makes  the  hearers  go  aivay  talking  to  one 
another,  and  praising  the  speaker;  but  that  which 
makes  them  go  away  thoughtful,  and  serious,  and 
hastening  to  be  alone."    And  says  another  acute  ob- 


On  Spiritual    Lulifference.  41 S 

■server  of  human  life,  "there  is  a  piercing  lieat.  a  pene- 
trating force  in  that  which  fiows  from  the  heart,  which 
distinguishes  it  not  only  from  the  coldness  of  indiffer- 
ence, but  also  from  the  false  fiie  of  enthusixism  or  vain 
glory."* 

Similar  observations  ma}-  he  made  on  the  prosecu- 
tion of  religious  objects.  Men  may,  at  ceitain  times, 
and  in  peculiar  circumstances,  engage  with  a  warmth 
and  apparent  zeal  in  the  adviincement  of  them,  while 
real  zeal  and  affection  are  feeble.  Having  a  general 
regard  for  religion,  and  a  constitutional  ardcr  of 
temper,  particular  circumstances  take  hold,  for  a  time, 
of  their  imagination,  and  aw-aken  a  temporary  and 
superficial  sensibility.  This  feeling  is  increased,  may 
be  prolonged  by  circumstances  flattering  to  some  rul- 
ing desire,  such  as  the  love  of  power  and  distinction, 
and  yielded  to  without  restraint,  while  no  favorite 
propensity  opposes.  Hence,  for  a  time,  lively  exer- 
tion and  manifestations  of  regaid.  But  tlVis  tempo- 
rary sensibility  either  quickly  of  itself  subsides,  or  it 
lasts  while  gratifying  circumstances  continue,  the 
ruling  desire  is  flattered,  and  no  favorite  object  is  sac- 
rificed. When  circumstances  alter,  w  hen  the  ruling 
desires,  instead  of  being  gratified,  are  thwarted,  or 
when  some  favorite  propensity  and  habit  oppose  the 
pursuit,  the  zeal  of  such  men  abates,  and  the  weakness 
of  the  religious  principle  is  manifested.  Such  circum- 
stances may  be  observed, in  tlie  pursuit  of  every  ether 
object,  as  well  as  those  which  are  religious.  Many 
persons  manifest  strong  emotions  of  compassion,  w  hen 
no  favorite  p  iss  oii  opposrs,  who,  in  other  circum- 
stances, are  not  only  negligent,  but  injurious  and 
cruel:  and  many  seem  zcakus  in  |iians  of  chatity, 
when  vanity  and  ambition    are  fiatlered,  who   nevgr- 

•WiUier^pocn. 


414  On  Spiritual  Indifference. 

seek  out  the  case  of  the  silent  sufferer,  nor  communi- 
cate those  alms  which  are  not  to  be  seen  of  men. 
These  men  are  not  always  without  compassion,  but 
their  compassion  is  feeble  and  full  of  alloy.  Nay,  I  am 
disposed  to  think,  that  even  violence  and  precipitancy, 
which  seem  at  first  sight  to  arise  from  greatness  of 
affection,  may  sometimes  arise  from  the  weakness  of 
it.  They  may,  without  doubt,  be  the  effect  of  consti- 
tutional infirmity.  Yet,  certainly  every  good  man 
will  endeavor  to  guard  against  the  imperfections  of 
his  character;  especially  when  they  are  in  danger  of 
injuring  objects  of  the  highest  moment,  and  which 
ought  to  be,  of  all  others,  the  most  dear  to  him. 
Where  objects  engage  much  the  affection,  we  gener- 
ally observe  a  fearfulness  of  injuring  their  influence, 
or  of  preventing  their  accomplishment;  we  observe  in 
men  an  anxiety  to  know  and  to  employ  those  means 
which  are  wise  and  suitable;  we  observe  thought  and 
consideration  in  their  plans,  prudence  and  skill  in  their 
execution.  Such  is  generally  the  effect  of  strong  affec- 
tion, when  directed  to  worldly  objects  and  pursuits: 
such  also,  will  be  its  effect  in  the  great  concerns  of 
religion.  When  men  are  rash,  heated,  inconsiderate, 
and  imprudent,  whether  in  public  or  in  private  life, 
though  much  allowance  must  be  made  for  constitu- 
tional imperfections,  yet  we  have  much  reason  to  fear, 
that  the  objects  they  thus  pursue,  are  not  sufficiently 
sacred  and  dear  to  their  affections,  and  that  some  infe- 
rior -passions  and  motives  are  secretly  operating. 
Let  us  remember,  however,  that  such  observations 
ought  to  be  rather  applied  to  the  examination  of  our 
own  character,  than  to  that  of  other  men.  The  ac- 
cusation of  precipitancy  is  easily  made,  and  too  read- 
ily applied,  when  we  cither  differ  in  our  judgments 
from  others,  or  seek  an  excuse  for  our  own  sloth  and 


On  Spiritual  Indifference.  415 

timidity.  The  indifference  of  the  world  also,  gives 
often  the  most  odious  names  to  the  purest  emanations 
of  piety  and  goodness;  and  ill,  indeed,  does  it  become 
the  ministers  of  Christ,  to  be  found,  at  such  times, 
with  the  children  of  tliis  world  even  from  misappix:- 
hcnsion. 

''What  is  fanatic  frenzy,  scorned  so  much, 
And  dreaded  more  than  a  contagious  touch? 
I  g'"ant  it  dangerous,  and  approve  your  fear; 
That  fire  is  catching  if  you  draw  too  near; 
But  sage  observers  oft  mistake  the  flame, 
And  give  true  piety  that  odious  name. 
To  tremble  (as  the  creature  of  an  hour 
Ought  at  the  view  of  an  almighty  power) 
Before  his  presence,  at  whose  awful  throne 
All  tremble  in  all  worlds,  except  our  own,   ' 
To  supplicate  his  mercy,  love  his  ways, 
And  prize  them  above  pleasure,  wealth,  or  praise, 
Though  common  sense  allowed  a  casting  voice, 
And  free  from  bias,  must  approve  the  choice, 
Convicts  a  man  fanatic  in  the  extreme. 
And  wild  as  madness  in  the  Avorld's  esteem. 
But  that  disease,  when  soberly  defined, 
Is  the  false   fire  of  an  overheated  mind; 
It  views  the  truth  with  a  distorted  eye, 
And  either  warps  or  lays  it  useless  by; 
'Tis  narrow,  selfish,  arrogant,  and  draws 
Its  sordid  nourishment  from  man's  applause; 
And  while  at  heart  sin  unrelinquished  lic«. 
Presumes  itself  chief  favorite  of  the  skies.* 

I  have  thus  mentioned  some  general  circumstances 
in  your  situation,  which,  unless  steadily  resisted,  may 
lead  to  spiritual  indifference;  but  various  circumstances 
tending  to  the  same  fatal  slate,  are  continually  arising 
from  the  peculiar  situations  of  individuals.  These  are 
increased  by  the  general  luxury  of  the  times,  which 
spreads  its  benumbing  and  enfeebling  influence  on 
every  side,  and  will  affect,  unless  counteracted,  the- , 
principles  and  purposes  of  the  most  determined  Chris 

•  Cow  per. 


416  On  Spiritual  Indiffei^ence. 

iiiin.  Much  depends  also,  on  the  peculiar  characters 
of  diiVcrcnt  men;  and  circumstances  which  might  be 
safe  and  harmless  to  one  man,  may  requiie  from  others 
the  utmost  circumspection.  Haw  important  is  it,  my 
friend,  that  we  attend  to  all  these  circumstances,  and 
habitually  guard  against  their  effect  upon  our  hearts! 
The  consequence  of  spiritual  indifference  in  a  clergy- 
man, are  of  the  most  fatal  nature.  His  careless  exam- 
ple, his  neglect  of  duty,  his  omission  to  improve  fa- 
vorable opportunities  of  usefulness,  and  the  uncon- 
cerned, the  vain,  and  supcificial,  or  the  languid  and 
careless  manner  in  which  his  ordinary  duties  are  dis- 
charged, must  deeply  injure  the  spiritual  interests  of 
his  people.  His  own  spiritual  state  is  awful:  he  is  in- 
different to  the  highest  objects  which  can  be  entrusted 
to  the  care  of  man;  he  wants  tiie  heart  and  character 
which  must  distinguish  the  most  ordinary  Christian. 
Alas!  surely  a  more  than  common  doom  of  severity 
must  be  the  portion  of  a  careless  and  indifferent  minis- 
ter; while  the  habitual  insensibility  with  which  he  is 
accustomed  to  contemplate  religious  truths  and  duties, 
give  little  hope  of  his  feeling  their  power,  and  awak- 
ening to  the  conviction  of  the  danger  of  his  state, 
"Unto  vvhomsoever  much  is  given,  of  him  much  shall 
be  required;  and  to  whom  men  have  committed  much, 
of  him  they  will  ask  the  more.  Ye  are  the  salt  of 
the  earth:  but  if  the  salt  have  lost  its  savor,  wherewith 
shall  it  be  salted?  it  is  thenceforth  good  for  nothing, 
but  to  be  cast  out  and  to  be  trodden  under  foot  of  men." 
lJ.'ej)ly  impressed,  my  friend,  with  the  importance  of 
tliesc  views,  I  would  call  upon  you,  by  every  motive, 
which  siiould  be  dear  to  the  heart  of  man,  to  guard 
against  a  btatc  so  dangerous  to  yourself  and  to  your 
people. 


On  Spiritual  Indifference.  41^ 

For  this  purpose,   1  earnestly  intreat   you   never  to 
engage  in  any  religious  duty,  however  short  or  unex- 
pected, without  bringing    strongly  and  directly  befoi'e 
your  mind  the  great  object  of  worship,  and  endeavor- 
ing to  accompany  every  sentiment  which   you  utter, 
with  the  corresponding   desire    and  aflcction  of  the 
heart      On  those  occasions  which  afford  you  the  opl^ 
portunity,  seek  to  prepare  your  mind  for   sacred  du- 
ties, by  previous  meditation  on  their  nature,  design, 
and  irifinite  importance;   and  while  a  holy  reverence 
and  awe  diffuse  their  influence  over  all  3^our  thoughts, 
awaken  your  heart  to  the  exercise  of  the  love  of  God 
and  your  Savior,  and  cherish   the  generous  desire  and 
the  aniniating  hope  of  converting  sinners,  comforting 
the  mourning,  confirming  the  faithful,  promoting  the 
spiritual  improvement,  and  eternal  welfare  of  your 
people.       '^01-  guard  only  against  the  interruptions  of 
society,  but  against  the  necessity  of  dedicating  every 
moment  of  the  sabbath  to  preparation  for  public  du- 
ties,    Secui^e  to  yourself  time  and  opportunity  on  the 
morning  of  the  sacred  day,   for  the  undistracted  and 
undisturbed  exercise  of  private  meditation  and  prayer. 
Without  attention  to  this,  you  will  bo  in  danger  of  ne- 
glecting the  most  important  preparation  for  the  duties 
of  the  sanctuary,  the  preparation  of  the  heart;  and  of 
losing  much  of  the  spiritual  advantages,  which  every 
Christian  enjoys  by  the  institution  of  the  sabbath.  The 
mind,  hurried  and  agitated  by  various  considerations 
and  employments,  cannot  bring  before  it  those  great 
objects    and  truths,  which  then  should  engage    the 
thoughts  and  affections.      The  return  of  the  sabbath  is 
connected  with  the  idea  of  labor  and  bustle,   rather 
than  of  peaceful  quiet,  and  sacred  rest:    its  sanctity  is 
injured;  and  the  benefit  and  delight  which  its  blissful 
hours  of  retirement  and  serious  thought   afford,  arfi 
•33 


418  On  Spiritual  Indifference. 

^  oreatly  lost  in   the  hurry   and  anxiety   of  exercises, 
which,  though  sacred,  are  not  the  exercises  of  person 
al  religion. 

Beware  how  you  detach  yourself  from  any  portion 
of  the  public  service  of  God;  and  join  with  your  peo- 
ple in  their  expressions  of  pious  gratitude,  with   deep 
and  fixed  attention.      Having  performed  the  duties  of 
public  prayer  and  instruction,  a  feeling  is  in  danger  of 
rising  in  our  minds,   like  that  which  men  feel  at  the 
conclusion  of  some  business  which  has  been  peculiarly 
assigned  them.     The  divine  and  heart-touching  exer- 
cises of  praise  and  thanksgiving,  offered  up  with  unit- 
ed hearts  and  voices  to  our  common  Father,  are  thus 
in  danger  of  engaging  too  little  our  thoughts  and  affec- 
tions.    Hence   wandering  looks,  with  attitudes   and 
gestures  betokeniKg  listlessness  and  unconcern,   as   if 
we  were  insulated  from   the  worship  in   which  our 
people  were  engaged;  spectators  only  of  the  interesting 
scene,  instead  of  being  humble  and  grateful   fellow- 
worshippers.      We  deprive  ourselves  of  the  benefit  of 
that  part  of  the  divine  service,  which  is  the  most  af- 
fecting and  impressive;  we  lead  our  hearers  justly  to 
doubt  whether  we  feel  ourselves  those  devout  senti- 
ments which  we  inculcate  upon  them;  and  directly, 
by  example,  teach  them  that  indifference,  which  we 
should  labor  through  life  to  prevent  and  to  remedy. 

Address  to  yourself  those  instructions  which  you 
prepare  for  the  benefit  of  your  people;  bring  them 
close  to  your  own  heart,  apply  them  to  your  own 
character,  give  up  your  mind  to  their  power,  and  en- 
deavor to  feel  both  the  comfort  and  the  direction 
which  they  afford.  Study  ever  to  awaken  in  your 
heart  those  feelings,  desires,  and  purposes  wiiich  are 
suited  to  the  subjects  of  your  private  contemplations, 
or  public  admonitions.     Let  such  devout  exercises  ac- 


On  Spiritual  Indifference.  419 

company  your  studies  tor  the  benefit  of  your  people: 
and  again;  in  the  evening  of  the  sabbath,  put  to  your- 
self the  question,  what  relation  have  I  to  the  truths 
which  I  have  taught,  the  duties  I  have  enforced,  the 
sins  which  I  have  denounced?  Let,  therefore,  the 
evenings  of  the  sabbath  be  sacred  to  yourself  and  to 
your  family.  Beware  of  those  feelings,  which,  like 
those  of  relaxation  after  labor,  are  apt  to  arise.  These 
are  increased,  sometimes,  by  that  fatigue  which  is  oc- 
casioned by  imprudently  adding  to  the  duties  of  the 
sabbath  more  than  their  own  proportion  of  labor. 
Our  spirits  exhausted,  we  are  in  danger  of  yielding  to 
languor;  or  of  seeking  relief  from  society  and  conver- 
sation,  at  the  expense  of  the  duties  which  we  owe  to 
ourselves  and  our  families, 

I'ake  pleasure,  when  opportunity  is  given,  in  sitting 
as  a  hearer  in  the  house  of  God;  and  when  in  this 
character,  direct  not  your  attention  chiefly  to  the 
qualifications  of  the  speaker,  but  to  your  peisjnal 
concern  in  the  truths  which  he  delivers.  Surrender 
your  mind  to  serious  feelings  and  impressions;  and 
hear  as  a  meek  and  lowly  christian,  earnestly  desiring 
to  become  wise  unto  salvation.  There  are  occasions, 
both  in  this  church  and  that  of  England,  when  instruc- 
tion is  directly  addressed  to  the  ministers  of  the  gospel. 
Let  those  occasions  be  seriously  improved.  Minis- 
ters, as  much  as  any  other  order  of -men,  require  that 
their  minds,  in  the  language  of  the  apostle,  be  stirred 
up  by  way  of  remembrance.  Such  is  the  important 
object  for  which  such  instructions  are  designed;  and 
only  our  own  negligence  and  inconsiderateness  can 
prevent  us  from  receiving  edification.  Of  this  kind 
are  the  instructions  delivered  at  the  opening  of  our 
Synods  and  Assemblies:  of  this  kind  arc  the  iiistruc- 
tions  givv^n  at  the  ordmAtion  '^f  ^linisters:  and  of  a 


4^0  On  Spiritual  hidifference. 

similar  kind  are  those  more  short  but  solemn  exhorta- 
tions,  which  are  addressed  to  young  men,  when  they 
are  licensed   to  preach  the  gospel  of  Christ.     These 
are  important  occasions,  and  some  of  them  accompa- 
nied with  circumstances  peculiarly  solemn  and  fiffect- 
ing.     When  we  see  a  fellow- mortal   enteiing  on  the 
office  of  the  ministry,  and  set  apart  in  the  house  of 
God,  in  the  presence  of  his  people,  by  prayer  and  the 
laying  on  of  the  hands  of  the  presbytery;  how  many 
serious  and  affecting  thoughts   arise  naturally  in  the 
mind,  and  how  fitted  are  all  the  circumstances  to  sof- 
ten and  impress  the  heart!  On  such  occasions  how 
important  is  it  for  each  of  us  to  remember,  that  in  this 
manner  we  were  also  dedicated  to  the  service  of  God; 
and  to  inquire  in  what  manner  we  have  been  fulfilling 
the  duties  to  which  we  were  set  apart?  How  important 
to  examine  ourselves  by  the   instructions  which  are 
then  delivered,   and   to   consider,  how  applicable  to 
ourselves  may  be  the  admonitions  which  are  addressed 
to  our  brother!  The  licensing  a  young  man  to  preach 
the  gospel,  is  also  a  vcr}'  serious  occasion,  and  never 
should  be  performed  or  witnessed,  without  the  deep- 
est reverence,  and  the  most  solemn  impressions.  Care- 
lessness, on  such  occasions,  would  not  only  injure  our 
personal  characters,,  but  convey  light  ideas  of  the  sa- 
cred function,  both  to  the  surrounding  people,  and  to 
those  whom  it  is  our  direct  object  to  admonish  and  to 
impress,     "lie  that  watereth  another,  shall  be  w^ater- 
od  also  himself."     The  private  instructions,  \a  hich,  at 
such  times,  good  n>en   feel  it  their  duty  to  communi- 
cate to  ihc.  candidates  for  the  ministry,  have  an  excel- 
lent effect  upon  their    own  minds.     The  observations 
of  Bishop  Burnet  on  this  subject,  at  the  conclusion  of 
the  history  of  his   time,  may  be  read  with  much  ad- 
vanti:ge,  not  only  by  the  members  of  his  own  churcli, 
fiut  by  those  of  churches  of  a  stricter  discipline 


On  Spirihial  Indifference.  -121 

Improve  the  dispensations   ol'  Providence  among 
your  people.     Every  day,  in  the   ordinary  course  of 
their  duty,  most  instructing  and  impressive  lessons  are 
taught  to  tiie  ministers  of  religion.    Besides  these,  how 
many  striking  examples  of  a  peculiar  kind  are  frequent- 
ly presented,  of  the  uncertainty  of  human  life,  of  the 
importance  of  immediate  attention  to  eternal  concerns, 
of  the  consolations  and  good  hopes  through  grace 
which  the  gospel  communicates  in  the  most  trying 
circumstances,  of  the  insensibility  or  the  horror  of  the 
ungodly  in  the  view  of  death  and  of  judgment!  How 
fitted  are  such  examples  and  such  scenes,  to  impress 
the  mind  of  a  minister  with  the  infinite  importance  of 
the  present  moment,  to  quicken  his  diligence,  and  lead 
him  to  count  all  things  but  loss  for  the  excellency  of 
the  knowledge  of  Christ  Jesus   his  Lord.     '-OP'  said 
a  dying  friend  to  a  minister  of  Christ,  "deal  plainly 
and  faithfully  with   pooi'    sinful   mortals^   wl:>)  may 
soon  appear  before  their  Judge."     And  surely  when 
we  are  called  to  attend  the  deathbed  of  any  cf  our 
flock,  or  to  follow  their  remains,  as  we  often  ai'e,  to 
the  narrow   house   appomtcd  for  all  living;  the  sol- 
emn question  might  naturally  arise,  in  what  manner 
have  we  discharged  our  part  to   him,  when  tiie  time 
of  preparation  was  given,  have  we  acted  towards  him 
as  a  faithful  pastor  and  supcrintendant  of  his  spiritual 
interests?  Too  well  I  know  the  limited  influence  and 
opportunities  of  usefulness,  possessed  in  the  present 
state  of  society,  by  the  ministers  of  the  gospel.     Yet, 
I  apprehend,  with   every   allowance  which  can   be 
made,  even  the  most  conscientious  and   diligent  will 
have  reason,  in  the  hour  of  serious  thought,  to  reproach 
himself  with  many  neglects  of  duty  and  opportunities 
of  good,  to  his   dying  or  departed   friends.     Let  the 
anguish  which  such  n^membrances  awaken,  be  follow- 


4-22  On  Spiritual  Indtfftrencc 

cd  with  resolutions  to  improve  with  greater  diligence, 
and  more  watchful  attention,  every  opportunity  of 
usefulness  to  those  who  remain. 

Few  means  for  cherishing  a  zeal  to  promote  the 
spiritual  interests  of  men,  are  more  effectual,  and  at 
the  same  time  more  pleasing,  than  the  serious  perusal 
and  study  of  the  lives  of  the  eminently  pious.  It  is 
scarcely  possible,  one  should  imagine,  to  read  the  ac- 
counts of  such  men  as  Hooker,  and  Herbert,  Leighton, 
Baxter,  and  Doddridge,  without  feeling  some  desire  of 
imitating  their  spirit;  and,  at  the  same  time,  humility 
on  account  of  the  small  attainments  which  we  have 
made.  But  above  all,  we  should  direct  our  thoughts 
habitually  to  the  apostles  of  our  Lord;  and  in  the 
contemplation  of  their  history  and  their  writings,  learn 
what  ought  to  be  the  spirit,  for  which  the  ministers  of 
Christ  should  be  distinguished.  Join  to  such  studies, 
the  frequent  perusal  and  consideration  of  those  excel- 
lent writings,  of  which  we  have  many,  which  point  out, 
illustrate,  and  enforce  the  temper  and  the  duties  of 
ministers  of  the  gospel.  Among  these,  may  be  read 
with  peculiar  profit,  Burnet's  Pastoral  Care,  Baxter's 
Reformed  Pastor,  the  charges  of  Archbishop  Seeker, 
the  observations  made  in  the  life  of  Doddridge  by 
Oiton,  many  of  the  Letters  wiiiten  by  Orton  and 
published  by  Stedman  and  by  Palmer,  and  the  excel- 
lent discourses  of  our  late  venerabL.  Father,  Dr.  Ers- 
kine.  But  chielly  I  again  direct  your  attention  to 
the  study  of  the  Sacred  Writings.  With  this  view, 
read  often,  and  apply,  with  the  deepcLl  .  c-riousness,  to 
your  personal  character  and  conduct,  as  a  minister  of 
the  gospel,  the  exhortations  of  the  apostle  ^to  Timothy 
and  to  Titus.  Directed  by  such  guides,  call  yourself 
often  to  account.  Frecjuently  bring  bcfoic  you,  the 
great  ends  for  which   you   arc  separated    from  the 


On  Spiriiual  Indifference.  423 

world  to  be  a  minister.  Think  of  the  misery  of  a 
world  lying  in  wickedness,  the  great  salvation  which 
God  hath  wrought  for  us  by  his  Son,  and  the  happiness 
of  bringing  perishing  sinners  to  partake  of  this  great  sal- 
vation. Place  before  your  mind  that  day,  when  you 
and  your  people  must  appear  before  your  divine  Mas- 
ter; when  the  mystery  of  God  is  finished,  when  the 
dispensation  of  mercy  and  grace  is  concluded,  and  the 
fates  of  men  are  fixed  for  ever. "  Think  of  your  own 
fate,  and  think  of  theirs.  Under  the  influence  of  the 
feelings  which  such  thoughts  awaken,  ask  yourself,  if 
you  be  now  fulfilling  the  great  ends  of  your  ministry; 
and  let  your  prayers  ascend  to  the  throne  of  grace,  in 
behalf  of  your  people,  and  for  the  success  of  your  la-, 
bors. 

Finally,  let  me  earnestly  intreat  you,  to  employ 
habitually  for  your  spiritual  improvement,  those 
means  which  you  would  recommend  to  the  highest 
and  the  meanest  of  your  people.  Never  forget  that 
you  are  a  weak,  dependent,  and  guilty  creature;  and 
that  these  means  are  equally  necessary  for  you  as  for 
them.  Meditate  daily  on  the  great  things  of  God: 
search  the  Scriptures:  commune  with  your  own  heart: 
continue  instant  in  prayer.  "How  few  are  there,"  said 
the  excellent  Leighton,  "that  seriously  and  frequently 
consider  with  themselves,  whence  they  come,  whither 
they  are  going,  and  what  is  the  purpose  of  their  life? 
who  arc  daily  reviewing  the  state  of  their  own  minds, 
and  often  descend  into  themselves,  that  they  niay  as 
frequently  ascend,  by  their  thoughts  and  meditation!-, 
to  their  exalted  Father,  and  their  heavenly  country; 
who  take  their  stution  upon  temporal  things,  and  view 
those  that  are  eternal:  yet  these  are  the  only  n)en  that 
can  be  truly  said  to-  live,  and  they  alone  can  be  ac- 
counted wise.     Oh!  prayer,  the  converse  ot  the  soul 


4^4  On  Spiritual  Indifference. 

with  God,  the  breath  of  God  in  man  returning  to  ils 
original,  frequent  and  fervent  prayer,  the  better  half  of 
our  whole  work,  and  that  which  makes  the  other 
half  lively  and  effectual;  as  that  holy  company  tells 
us,  when  designing  deacons  to  serve  the  tables,  they 
add,  But  we  will  give  ourselves  continually  to  prayer 
and  tlie  ministry  of  the  word.  And  is  it  not,  brethren, 
our  unspeakable  advantage,  beyond  all  the  gainful 
and  honorable  employments  of  the  world,  that  the 
whole  work  of  our  particular  calling,  is  a  kind  of 
living  in  heaven,  and,  besides  its  tendency  to  the  saving 
of  the  souls  of  others,  is  all  along  so  proper^  and  adapt- 
ed to  the  purifying  and  saving  of  our  own?" 

Happy  they  who  thus  improve  the  privileges  of 
their  condition!  Be  this,  my  friend,  our  care.  ''And 
the  God  of  peace,  that  brought  from  the  dead  our 
Lord  Jesus,  that  great  Shepherd  of  the  sheep,  through 
the  blood  of  the  everlasting  covenant,  make  us  perfect 
in  every  good  work,  to  do  his  will,  working  in  us  that 
which  is  well-pleasing  in  his  sight,  through  Jesus 
Christj  to  whom  be  glory  for  ever  and  ever.    Amen." 


THE 

REFORMED  PASTOR. 


Acts  xx,  28. 
Take  heed  therefore  to   yourselves,  and    to   all   the 
Jlock,  over  which  the  Holy  Ghost  hath  made  you 
overseers;  to  feed  the  church  of  God,  which  he 
hath  imrchased  with  his  own  blood. 

Reverend  and  dearly  beloved  Brethren) 

IF  the  people  of  our  charge  must  "teach,  admonish, 
and  exhort  one  another,"*  no  doubt  teachers  them- 
selves may  do  it,  as  Brethren  in  office,  as  well  as  in 
faith,  wiLhout  pretending  to  any  supereminence  in 
power  or  degree. 

We  have  the  same  sins  to  mortify,  and  the  same 
graces  to  be  quickened  and  corroborated,  as  they 
have.  We  have  greater  works  than  they  have  to  do, 
greater  difficulties  to  overcome,  and,  no  less  necessity 
is  laid  upon  us.  We  have  therefore  need  to  be  warn- 
ed, and  awakened,  (if  not  instructed)  as  well  as  they. 
So  that  I  confess,  I  think  we  should  meet  together 
more  frequently,  if  we  had  nothing  else  to  do  but 
this.  And  we  should  deal  as  plainly  and  closely  with 
one  another,  as  the  most  serious  among  us  do  with  our 
ilocks;  lest,  if  they  only  have  the  sharp  admonitions 
and  reproofs,  they  only  should  be  "sound  and  holy 
in  the  faith."  Tliis  was  Paul's  judgment.  I  need 
no  other  proof  of  it,  than  this  rousing,  heart-melting 
e^vhartation  to  the  Ephesian  elders.     A  short  sermon, 

•Col.  i'i,  Ifi.      Hrb.  iii,  1." 

n4- 


4S6  Introduction. 

but  not  soon  learned.  Had  tlic  Bishops  and 
teachers  of  the  church  but  thoroughly  learned  it 
(though  to  the  neglect  of  many  a  volume  which  has 
taken  up  their  time  and  helped  them  to  greater  ap- 
plause in  the  world)  how  happy  had  it  been  for  the 
church  and  for  themselves! 

I  shall  now  touch  upon  no  part  of  it  but  my  text. 
The  peisons  here  addressed  under  the  characters  of 
OVERSEERS  or  BISHOPS,*  wcrc  officers  appointed  to 
teach  and  guide  the  Ephesian  church  in  the  way  to 
salvation;  and  are  the  same,  that  in  the  17th 
verse  are  called  Elders.  So  that  all  persons  who 
statedly  officiate  in  the  same  work  and  capacity,  as 
the  pastors  of  a  particular  church,  may  consider 
themselves  as  included. f 

The  exhortation  here  addressed  to  such,  consisteth 
of  two  parts.     The 
FiRST  is, — ^That  they  should  take  heed  to  themselves: 

And  the 
Second, — I'hat  they  should  take  heed  to  the  Flock 
over  which  the  Holy  Ghost  hath  made  them  over- 
seers; to  feed  the  church  of  God,  which  he  hath 
purchased  with  his  own  blood. 
Both  these  articles  will,  in  the  following  work,  be 
distinctly  handled. 

PART  TOE  FIRST. 

OV      THE    DUTY      OF     CliUISTIAN      MINISTERS    WITH  llKGAUD  TO 
THKMSELVJiS. 

THE  first  part  of  the  apostle's  exhortation  respects  the 
care  that  ministeis  ought  to  exercise  with  regard  to 
their  own  disposition  and  behavior.     It  is  thus  expres- 

fif  tliR  reader  would  see  this  point  deiciulcd,  he  may  iHcet  witlj  saU 
isliiclioii  by  lurniiig  to  ihe  original  work. 


Of  a  M'mlslcv's  personal  DiUy.  427 

sed: — ^'Takc  heed  therefore  to  yourselves.''      Let  us 
tlien  in  the 

First  place,  consider  what  this  personai-  care  is. 
and  wherein  it  consisteth. 

For  the  sake  of  brevity,  I  will  join  the  explication  and 
the  application  together.  And  I  beseech  you,  brethren, 
let  your  hearts  attend,  as  well  as  your  understandings. 

I.  Above  all,  see  to  it  that  a  work  of  saving  grace  be 
thoroughly  wrought  on  your  own  souls. 

Take  hoed  to  yourselves  lest  you  be  strangers  to  th.e 
effectual  working  of  that  gospel  which  you  preach; 
and  lest,  while  you  proclaim  to  the  world  the  necessi- 
ty of  a  Savior,  youi'  own  hearts  should  neglect  him, 
and  you  should  miss  of  an  interest  in  him  and  his 
saving  benefits.  Be  that  first,  yoiu^selves,  which  you 
persuade  your  hearers  to  be-,  believe  that,  w^hich  you 
daily  persuade  them  to  believe;  and  heartily  entertain 
that  Christ  and  Spirit,  which  you  offer  to  them. 

You  have  an  heaven  to  win  or  lose  yourselves,  and 
souls  that  must  be  happy  or  miserable  for  ever;  it 
therefore  concerns  you  to  begin  at  home,  and  take 
heed  to  yourselves.  It  is  possible  (though  an  unusual 
thing)  that  preaching  well  may  succeed  to  the  salva- 
tion of  others  without  the  holiness  of  your  own  hearts 
and  lives,  but  it  is  impossible  it  should  save  your  own 
souls.  Though  it  be  promised  to  -'them  that  turn 
many  to  righteousness  '  that  they  -'shall  shine  as  stars,"* 
it  is  on  supposition  that  they  be  iirst  turned  to  it  them- 
selves. Believe  it,  sirs,  "God  is  no  respecter  of  per- 
sons." An  holy  calling  will  not  save  an  unholy  man. 
God  never  did  save  any  man  for  being  a  preacher, 
nor  because  he  was  an  able  preacher;  but  because  hr 
was  a.justificd,  sanctified  man,  and  consequently  faith-. 

•Pan.    vli.  3. 


■i2H  The  Necessity  of 

i'u\  in  his  Master's  work.  Nor  can  it  be  reasonably 
expected  that  he  should  save  any  from  offering  salva- 
tion to  others,  while  they  refuse  it  themselves;  or  for 
telling  others  those  truths,  which  they  themselves  ne- 
glect and  abuse.  If  you  stand  at  the  door  of  the 
kingdom  of  grace  to  light  others  in,  but  will  not  go  in 
yourselves,  you  shall  knock  at  the  gates  of  glory  in 
vain.  Many  a  preacher  is  now  in  hell,  who  called 
upon  his  hearers  an  hundred  times  to  use  their  utmost 
care  and  diligence  to  avoid  that  "place  of  torment.'^ 
Preachers  of  the  gospel  must  be  judged  by  the  gos. 
pel: — must  be  sei  triced  on  the  same  terms,  and  dealt 
with  as  severely  as  other  men.  ''Many  at  that  day 
shall  say,  Lord,  have  we  not  prophesied  in  thy  name?" 
Who  shall  be  answered  "I  never  knew  you:  depart 
from  me  ye  workers  of  iniquity."*  And  what  case 
can  be  more  wretched  than  that  man's  who  made  it 
bis  very  trade  and  calling  to  proclaim  salvation  and 
help  others  to  attain  it,  and  yet  after  all  is  excluded 
from  it  himself.  [Let  me  add, 
The  case  of  unconverted  ministers,  is  very  deplorable 

\T    PRESENT.] 

It  is  a  dreadful  thing  to  be  an  unsanctified  profes- 
sor; but  much  more  to  be  an  unsanctified  PREi\CHER. 

Do  not  you,  who  know  this  to  be  your  character, 
iremble  wlien  you  open  the  bible,  lest  you  should 
read  there  the  sentence  of  your  own  condemnation? 
When  you  f)|^n  3^our  sermons,  you  are  drawing  up  in- 
dictments against  yourselves.  When  you  are  arguing 
against  sin,  you  are  aggiavating  your  own.  When 
you  proclaim  to  your  hearers,  the  riches  of  Christ  and 
his  grace,  you  publish  your  own  ini(iuity  in  rejecting 
|.hen:i,  and  your  own  unhappiness  in  being  destitute  Of 

*M;i1i!k  v".i,  23,  2,1. 


a  iridy  Religious  Character.  429 

ihcm.  What  can  you  devise  to  say  to  your  hearers, 
but  for  the  most  part,  it  will  be  agaii>st  your  own  souls? 
If  you  mention  hell,  you  mention  your  own  inhorit- 
ance.  If  you  describe  the  joys  of  heaven,  you  describe 
your  own  misery  in  having  no  right  to  them.  O 
wretched  life!  that  a  man  should  study  and  preach  a- 
gainst  himself,  and  spend  his  days  in  a  course  of  self- 
condemning!  A  graceless  unexperienced  preacher  is 
one  of  the  most  unhappy  creatures  upon  earth. 

Yet  he  is  ordinarily  the  most  insensible  of  his  im- 
happiness.  He  has  so  many  counters,  that  seem  like 
the  gold  of  saving  grace,  and  so  many  splendid  stones 
that  resemble  the  christian's  jewels,  that  he  is  seldom 
troubled  with  the  thoughts  of  his  poverty;  but  thinks 
"he  is  rich  and  wants  nothing,  while  he  is  wretched  and 
miserable,  poor  and  blind  and  naked."*  He  is  acquaint- 
ed with  the  holy  scripture;  he  is  exercised  in  holy  duties, 
he  lives  not  in  open  disgraceful  sins;  he  serves  at  God's 
altar;  he  reproves  other  men's  faults,  and  preaches  up 
holiness  of  heart  and  life;  and  therefore  can  hardly 
suspect  himself  to  be  unholy.  How  awful  the  delu- 
sion of  such!  But  especially,  how  dreadful  and  ag- 
gravated their  future  misery! — 'I'o  perish  with  the 
bread  of  life  in  their  hands,  while  they  otTer  it  to  oth- 
ers!— That  those  ordinances  of  God,  should  be  tlie  oc- 
casion of  their  delusion,  which  are  the  appointed 
means  of  conviction  and  salvation! — That  wliile  they 
hold  the  looking-glass  of  the  gosj)el  to  others,  and 
shew  them  the  true  face  of  their  souls,  tliey  should 
turn  the  back  part  of  it  towards  themselves,  where 
they  can  see  nothing. 

Verily  it  is  the- common  danger  and  calamity  of  the 
church,  to  have  unregcnerate  and  unrxpciiencrd   pas- 

•Rcv.  iii,   l: 


4"3()  Unconverted  Ministers 

tors!  many  men  become  preachers,  before  they  are 
christians;  are  sanctified  b}'  dedication  to  the  altar  as 
God's  priest  before  they  are  S'anctified  by  hearty  dedi- 
cation to  Christ  as  his  disciples.  Thus  they  worship 
an  unknown  God;  preach  an  unknown  Savior;  an 
unknown  Spirit;  an  unknown  state  of  holiness,  and 
communion  with  God;  and  a  future  glory  that  is  to 
them  unknown,  and  to  be  unknown  to  them  forever. 
And  can  it  be  expected  that  such  persons  should 
prove  any  great  blessings  to  the  church?  How  can  it 
be  imagined  that  he  is  likely  to  be  as  successful  as 
others,  who  dealeth  not  heartily  and  faithfully  in  his 
work;  who  never  soundly  believeth  what  he  saith,  nor 
is  ever  truly  serious,  when  he  seemeth  most  diligent? 
And  can  you  think  that  any  unsanctified  man  can 
be  hearty  and  serious  in  the  ministerial  work?  It  can- 
not be.  A  liind  of  seriousness  indeed  he  may  have; 
such  as  proceeds  from  a  common  faith  or  opinion 
that  the  word  is  true,  and  is  actuated  by  a  natural  fer- 
vor, or  by  selfish  ends:  but  the  seriousness  and  fidelity 
of  a  sound  believer,  who  ultimately  intends  God's 
honor,  and  men's  salvation,  he  cannot  have.  O  Sirs! 
all  your  preaching  and  persuading  of  others  will  be 
but  dreaming,  and  trifling  hypocrisy,  till  the  work  be 
thoroughly  done  upon  yourselves.  How  can  you 
constantly  apply  yourselves  to  a  work  from  which 
your  carnal  hearts  are  averse?  How  can  you,  with  se- 
rious fervor,  call  upon  poor  sinners  to  repent  and  come 
to  God,  who  never  did  either  yourselves?  How  can 
you  follow  them  with  importunate  solicitations  to  for- 
sake sin,  and  betake  themselves  to  an  holy  life,  who 
never  felt  the  evil  of  the  one  or  the  worth  of  the 
other?  And  let  me  tell  you  these  things  arc  never  well 
known  till  they  are'FEi/r;  and  that  he  who  feelcth  them 
not  hims-lf,isnot  likely  to  speak  feelingly  of  them  to 


twi  likely  to  be  successful.  431 

Others,  or  to  help  others  to  feci  them.  He  that  dees 
not  so  strongly  believe  the  word  of  God  and  the  lite 
to  come,  as  to  take  off  his  own  heart  from  the  vanities 
of  this  world  and  bring  him,  with  resolution  and  dili- 
gence to  seek  his  own  salvation,  cannot  be  expected 
to  be  faithful  in  seeking  the  solvation  of  other  men. 
He  tliat  dares  to  damn  himself,  will  dare  to  let  others 
alone  in  the  way  to  damnation.  He  that,  with  Ju- 
das, will  sell  his  master  for  silver,  will  not  scruple  to 
make  merchandise  of  the  flock.  We  may  well  ex- 
pect that  he  will  have  no  pity  on  others,  who  is  thus 
Wofully  cruel  to  himself;  and  surely  he  is  not  to  be 
trusted  with  other  men's  souls,  who  is  unfaithful  ta 
his  own.  It  is  a  very  unlikely  thing  that  he  will  fight 
against  Satan  with  all  his  might,  or  do  any  great 
harm  to  his  kingdom,  who  is  himself  a  servant  of 
Satan  and  a  subject  of  that  kingdom;  or  that  he  will 
be  true  to  Christ,  who  is  in  covenant  with  his  enemy. 
What  prince  will  choose  the  friends  and  voluntaiy 
servants  of  his  enemy  to  lead  his  armies  in  war  against 
him?  Yet  alas!  many  preachers  of  the  gospel  are  en- 
emies to  the  work  of  the  gospel  which  they  preach. 
Ohow  many  such  traitors  have  been  in  the  church  of 
Christ  in  all  ages,  who  have  done  more  against  him 
under  his  colors,  than  they  could  have  done  in  the  open 
field!  Though  many  of  these  men  seem  excellent 
preachers,  and  cry  down  sin  as  loudly  ns  others,  yet 
it  is  ajl  but  an  affected  fervency,  and  commonly  but  a 
mere  ineffectual  bawling.  A  tmiteious  commander^ 
who  shooteth  nothing  against  the  enemy  but  powder, 
may  cause  his  guns  to  make  as  great  a  report  as  theirs 
that  are  loaded  with  bullets;  but  he  doth  no  hurt  to  the 
«nemybyit.  So  one  of  these  men  may  speak  as  loud  and 
with  as  much  seeming  fervency  as  othero;  but  he  will 
seldom  do  any  great  execution  against  t^in  and  Satan. 


432  A  soltmn  exhortation  to  such. 

No  man  can  fight  well  but  where  he  hateth,  or  is 
very  angry:  much  less  against  those  whom  he  loveth, 
and  loveth  above  all.  So  that  you  see,  an  unsanctifi- 
cd  man,  who  loveth  the  enemy,  is  very  unfit  to  be  a 
leader  in  Christ's  army; — that  he  is  very  unlikely  to 
engage  others  to  renounce  the  world  and  the  flesh, 
who  cleaveth  to  them  himself  as  his  chief  good. 

If  such  a  wretched  man  would  take  my  counsel,  he 
should  make  a  stand,  and  call  his  heart  and  life  to  an 
account.  He  should  fall  a  preaching  a  while  to  mM- 
SELF,  before  he  preach  to  others  any  more.  He  should 
consider,  whether  ''he  that  names  the  name  of  Christ" 
shoul  i  not  ''depart  from  all  iniquity?"  Whether,  "if 
he  regards  iniquity  in  his  heart,  God  will  hear  his 
prayers?"  And  whether  a  wicked  preacher  "shall 
stand  in  the  judgment,  or  a  sinner  in  the  assembly  of 
the  just?"-  When  such  thoughts  as  these  have  entered 
into  his  soul,  and  kindly  wrought  upon  his  conscience, 
I  would  advise  him  next,  to  go  to  the  congregation, 
and  tliere  preach  over  Ori gen's  sermon  on  Psalm  1, 
16,  17,  '^But  to  the  wicked,  God  saith,  what  hast 
thou  to  do;  to  declare  my  statutes,  oi"  that  thou  shouldst 
lake  my  covenant  into  thy  mouth?  Seeing  thou  hatest 
instruction,  and  hast  cast  my  words  behind  thee." 
When  he  has  read  this  text,  I  would  have  him  sit 
down  (asOaiGEN  did)  and  expound  and  apply  it  by 
Ills  tears;  then  make  a  free  confession  of  his  guilt  be- 
fore the  assembly,  and  desire  their  prayeis  to  God  for 
pardoning  and  renewing  grace;  that  hereafter,  he  may 
preach  a  Christ  whom  he  knows,  may  feel  what  he 
speaks,  and  may  connr.end  the  riches  of  the  gospel  by 
!  \\})enence. 

•  Psalm  i,  5 


Qualijicafioits  requisite  for  a  Minister.      439 

il.  "Take  heed  to  yourselves,"  that  you  be  not  des- 
titute of  the  necessary  quaufications  tor  your  work. 

And  ohi  u'hat  qualifications  are  requisite  for  a  man 
that  hath  such  a  charge  as  ours!  He  must  not  be  a 
babe  in  knowledge  that  will  teach  men  all  those  things 
which  are  necessaiy  to  sahation.  How  many  diffi- 
culties in  divinity  arc  there  to  be  opened;  yea,  about 
the  very  fundamentals  of  religion!  How  many  obscure 
texts  to  be  expounded!  How  many  duties  to  be  done, 
wherein  ourselves  and  others  may  miscany,  if  in  the 
matter,  the  end,  the  manner,  and  circumstances  of 
them,  they  be  not  well  informed!  How  many  sins^ 
and  subtile  temptations  must  we  direct  our  people  to 
avoid!  How  many  weighty  and  3'et  intricate,  (?ases  0^ 
conscience  have  we  frequently  to  resolve!  How  many 
"strong  holds"  have  we  to  beat  down!  What  subtile, 
diligent,  and  obstinate  resistance  must  we  expect  from 
those  we  have  to  deal  with!  We  cannot  make  a 
breach  in  their  groundless  hopes  and  carnal  peace, 
but  they  have  tweaty  shifts  and  seeming  reasons  to 
make  it  up  again;  and  as  many  enemies,  under  the 
appearance  of  friends,  that  are  ready  to  help  them. 
We  dispute  not  with  them  upon  equal  terms;  but  we 
have  children  to  reason  with,  who  cannot  understtrnd 
us.  We  have  wilful,  unreasonable,  distracted  men  to 
deal  with;  who  when  they  are  silenced,  are  not  at  all 
the  more  convinced;  but  when  they  can  give  you  no 
reason,  will  give  you  their  resolution.  We  have  mul- 
titudes of  raging  passions  and  contradicting  enemies  to 
dispute  against  at  once;  so  that  whenever  we  go  about 
the  conversion  of  a  sinner,  it  is  as  if  we  were  to  dispute 
in  a  noisy  crowd.  Dear  brethren!  what  men  should 
we  be  in  skill,  resolution,  and  unwearied  diligence,  who 
have  so  much  to  do,  (and  so  much  to  hinder  us  in 


434  Bad  Consequence  of  a  Deficiency* 

doing  it!)  Did  Paul  cry  out,*  'Who  is  sufficient  for 
these  things?"  And  shall  we  be  careless  or  lazy,  as  if 
we  were  sufficient?  ''What  manner  of  persons  ought 
we  to  be"t  not  only  "in  all  holy  conversation  and 
godliness,"  but  in  all  knowledge,  resolution,  and  dili- 
gence! 

To  preach  a  sermon,  J  think  is  not  the  hardest  part 
of  our  work:  And  yet  what  skill  is  necessary  to  make 
plain  the  truth;  to  convince  the  hearers;  to  let  irresist- 
ible light  into  their  consciences,  and  keep  it  there;  to 
drive  the  truth  into  their  minds,  and  answer  every  ob- 
jection that  opposes  it;  and  at  the  same  time,  to  do  all 
this  with  regard  to  the  language  and  manner,  so  as 
best  becomes  our  work;  as  is  most  suitable  to  the 
capacities  of  our  hearers;  and  so  as  to  honor  that  great 
God,  whose  message  we  deliver,  by  our  delivery  of  it! 

It  is  a  lamentable  case,  that,  in  a  message  from  the 
God  of  heaven,  of  everlasting  consequence  to  the  souls 
of  men,  we  should  behave  ourselves  so,  as  that  the 
whole  business  should  miscarry  in  our  hands.  That 
God  sh'ould  be  dishonored;  his  work  disgraced;  and 
sinners  rather  hardened  than  converted,  through  our 
weakness  or  neglect.  (Yet  how  frequently  is  this  the 
case!)  How  often  have  carnal  hearers  gone  jeering 
home,  at  the  palpable  and  dishonorable  failings  of  the 
preacher!  How  many  sleep  under  us;  because  our 
hearts  and  tongues  are  sleepy,  and  we  bring  not  with 
us  skill  and  zeal  enough  to  awaken  them!  Brethren, 
do  you  not  shrink  and  tremble  under  a  sense  of  the 
greatness  of  your  work!  Will  a  common  measure  of 
ability  and  prudence  serve  for  such  a  task  as  yours? 
Necessity  may  indeed  cause  the  church  to  tolerate  the 

*  2  Cor.  ii,  16.  f  2  Tet.  iii,  11- 


Necessity  of  Diligence.  435 

weak;  but  woe  to  us  it'  we  tolerate  and  indulge  our 
own  weakness. 

Do  not  reason  and  conscience  tell  you,  that  if  you 
dare  venture  on  so  high  a  work  as  this,  you  should 
spare  no  pains  to  be  fit  for  the  performance  of  it?  It 
is  not  now  and  then  an  idle  taste  of  studies,  that  will 
serve  to  make  an  able  divine.  I  know  that  laziness 
has  learned  to  argue,  from  the  insufficiency  of  all  our 
studies,  that  the  Spirit  must  wholly  and  alone  qualify 
us  for,  and  assist  us  in  our  work.  But  can  we  reason- 
ably think  that  God,  having  commanded  us  to  use  the 
means,  would  warrant  us  to  neglect  them?  Will  he 
cause  us  to  thrive  in  a  course  of  idleness?  Or  bring  us 
to  knowledge  by  dreams?  Or  take  us  up  to  heaven 
and  shew  us  his  counsels,  while  we  are  unconcerned 
about  the  matter?  Strange!  that  men  should  dare  by 
their  sinful  laziness,  thus  to  "quench  the  spirit!"  God 
has  required  us  that  we  "be  not  slothful  in  business, 
but  fervent  in  spirit,  serving  the  Lord."*  Therefore, 
brethren,  lose  no  time:  stud}',  pray,  discourse,  and 
practise;  that  by  these  means  your  abilities  may  be  in- 
creased. 

Besides  the  composition  of  sermons,  how  many 
other  things  should  a  minister  understand!  What  a 
great  defect  would  it  be  to  be  ignorant  of  them;  and 
how  much  shall  we  miss  such  knowledge  in  our  work! 
In  order  to  gain  a  competent  measure  of  knowledge,  a 
variety  of  books  must  be  road,  and  well  digested.  Ex- 
perience will  teach  you,  that  men  arc  not  to  be  made 
learned  or  wise,  without  hard  study  and  unwearied 
diligence.  Shall  we  then  be  indolent?  Will  neither 
the  natural  desire  of  knowing,  nor  the  spiritual  desire 
nf  knowinec  God  and  things  divine,  nor  the  conscious. 

•  Rom.  \u,  IX. 


436  Necessity  of  Diligence  argued: 

ness  of  our  ignorance  and  weakness,  nor  a  sense  of  the 
iiTiportaiice  of  our  ministerial  work,  keep  us  close  to 
our  studies,  and  make  us  diligent  in  seeking  after  truth? 
[Let  these  considerations  have  their  due  influence 
upon  us.] 

We  should  the  rather  take  heed  to  our  qualifications^ 
because  such  works  as  ours  put  men  more  upon  the 
use  and  trial  of  their  graces,  than  those  of  other  per- 
sons. Weak  gifts  and  graces  may  carry  a  man  through 
an  even  and  laudable  course  of  life,  who  is  not  exer- 
cised with  any  great  trials.  Small  strength  may  serve 
for  easier  works,  and  lighter  burdens:  But  if  you  will 
venture  on  the  great  undertakings  of  the  ministry;  if 
you  will  engage  against  "principalities  and  powers,  and 
spiritual  wickednesses,"'  in  order  to  rescue  captive  sin- 
ners from  the  dominion  of  Satan,  and  lead  on  the 
troops  of  Christ  in  the  face  of  all  their  enemies,  com- 
mon abilities  will  not  be  sufficient.  The  tempter  will 
make  his  first  and  sharpest  onset  on  you.  He  bears 
you  the  greatest  malice,  who  are  engaged  to  do  him 
the  greatest  mischief.  He  has  found,  by  experience, 
that  to  "smite  tiie  shepherd,"  is  the  most  effectual 
means  t^  "scatter  the  ilock."t  You  therefore  shall 
have  his  most  subtile  insinuations,  incessant  solicita* 
tions,  and  violent  assaults.  So  that  you  must  expect 
to  come  off  with  greater  shame  and  deeper  wounds, 
than  if  you  had  lived  a  common  life,  if  you  think  to 
go  throvjgh  such  things  as  these  with  a  careless  soul. 
\Ye  have  seen  many  persons  that  lived  a  private  life, 
in  good  reputation  for  parts  and  piety,  who,  when 
they  have  taken  upon  them  either  the  magistracy,  or 
military  employment,  wiiere  the  work  was  superior  to 
\hQ\v  abilities,  have  met  with   scandal  and  disgrace 

*  Enh.  vi,  12.  t  Zccli.  xili,  \7. 


parthidm'lij  in  Youyig  Ministers.  437 

So  also  have  \vc  seen  sonic  private  Cliribtians  of 
i^ood  esteem,  who  having  thought  too  highly  of  their 
abilities,  and  tlirust  themselves  into  the  ministerial 
office,  have  proved  weak  and  empty  men,  and  have 
become  some  of  the  greatest  burdens  to  the  church. 
They  might,  perhaps,  have  done  God  more  service, 
had  they  continued  in  the  higher  rank  of  private  men, 
than  they  did  among  the  lowest'  of  the  ministry.  If 
then  you  will  venture  into  the  midst  of  dangers,  and 
bear  the  burden  of  the  day,  "take  heed  to  yourselves." 

This  care  and  diligence  is  now  the  more  requisite 
for  ministers,  because  the  necessity  of  the  church, 
forces  so  many  from  our  places  of  education,  so  very 
young,  that  they  are  obliged  to  teach  and  learn  to- 
gether. It  were  very  desiiable  that  the  church  should 
wait  longer  for  their  preparation,  if  it  were  possible; 
but  I  would  by  no  means  discourage  such  young  per- 
sons as  are  drawn  out  by  mere  necessity,  if  they  are 
but  competently  qualified,  and  quickened,  with  earnest 
desires  of  men's  salvation,  to  close  study,  and  great 
diligence  in  their  work.  And  this  is  necessary:  for  if 
the  people  take  them  to  be  ignorant,  they  will  despise 
their  teaching,  and  think  themselves  as  wise  as  they. 
The  lowest  degree  tolerable  in  a  minister,  is /to  be 
*'supra  vulgus  fidelium."  It  will  produce  some  degree 
of  reverence,  when  your  people  know  that  30U  are 
wiser  than  themselves. 

If  you  are  conscious  that  you  arc  none  of  the  most 
able  ministers,  and  despair  of  being  reverenced  for 
your  parts, you  have  the  more  need  to  study  nnd  labor 
for  their  increase:  That  which  you  want  in  natural 
ability,  you  must  make  up  in  other  qualifications;  and 
then  you  may  be  as  successful  as  other  persons. 


438  Proper  Ends  to  be  ktpi  in  View. 

III.  'Take  heed  to  yourselves,"  that  your  ends  in 
undertaking  and  discharging  the  ministerial  office  are 
good  and  honorable. 

The  ultimate  end  of  our  pastoral  oversight,  is  that 
which  is  the  ultimate  end  of  our  whole  lives:  viz.  to 
please  and  glorify  God.  With  this  is  connected  the 
honor  of  Christ,  the  welfare  of  the  church,  and  the 
salvation  of  our  people:  Their  sanctification  and  holy 
obedience;  their  unity,  order,  beauty,  strength,  preser- 
vation, and  increase. 

The  whole  ministerial  work  must  be  managed 
purely  for  God,  and  the  good  of  souls,  without  any 
private  ends  of  our  own.  This  is  our  sincerity  in  it. 
None  but  the  upright  make  God  their  end,  or  do  all, 
or  any  thing  heartily,  for  his  honor.  As  for  other, 
persons,  they  choose  the  ministry  rather  than  any 
other  calling,  either  because  their  parents  devoted  them 
to  it:  or  because  it  is  a  pleasant  thing  to  know;  and 
this  is  a  life  wherein  Ihey  have  the  most  opportunity  to 
furnish  their  intellects  with  all  kinds  of  science;  or  be- 
cause it  is  not  so  fatiguing  to  the  body,  (loving  to  favor 
the  flesh,)  or  because  it  is  accompanied  with  some  de- 
gree of  reverence  from  men;  and  they  esteem  it  an 
honorable  thing  to  be  leaders  and  teachers;  to  have 
others  depend  on  them,  and  "receive  the  law  at  their 
mouth;"  or  because  it  affords  them  a  comfortable 
maintenance.  For  such  ends  as  these  do  many  under- 
take the  ministry;  and  were  it  not  for  some  or  other 
of  these,  they  would  soon  give  it  over.  Now,  can  it 
expected  that  God  should  greatly  bless  the  services  of 
such  men?  Since  it  is  not  for  him  that  they  preach, 
but  for  themselves, — their  own  ease  or  advantage,  no 
wonder  if  he  leave  them  to  themselves  for  the  success. 

A  wrong  end.  spoils  all  our  work  with  regard  to 
ourselves,  how  good  soever  it  may  in  itself  be.    They 


The  Necessity  of  a  good  Example.  439 

that  undertake  this  as  a  common  work,  to  make  a 
trade  of  it,  in  order  to  their  subsistence  in  the  world, 
will  find  that  they  have  chosen  a  bad  trade,  though  it 
be  a  good  employment.  Self-denial  is  of  absolute 
necessity  in  a  every  Christian;  but  of  double  ne- 
cessity in  a  JvuxiSTER,  as  he  hath  a  double  santifica- 
tion  or  dedication  to  God;  and  without  self-denial  he 
cannot  faithfully  do  God  any  service.  Hard  studies, 
much  knowledge,  and  excellent  preaching,  if  the  end 
be  not  right,  are  but  more  glorious,  hypocritical  sinning. 

IV.  "Take  heed  to  yourselves,"  lest  you  fall  into 
those  sins  you  preach  against,  and  lest,  by  your  ex- 
ample, you  contradict  your  doctrine. 

Will  you  make  it  your  business  to  magnify  God, 
and  when  you  have  done,  dishonor  him  as  much  as 
others?  Will  you  proclaim  Christ's  governing  power, 
and  yet  rebel  against  it?  Will  you  preach  his  laws, 
and  then  wilfully  break  them?  If  sin  be  evil,  why  do 
you  commit  it?  If  it  is  not,  why  do  you  dissuade  men 
from  it?  If  God's  threatenings  are  true,  why  do  you 
not  fear  them?  If  they  are  false,  why  do  you  need- 
lessly trouble  men  with  them?  "Thou  that  teachcst 
another,  teachcst  thou  not  thyself?  Thou  that  mak- 
est  thy  boast  of  the  law,  through  breaking  the  law, 
dishonorest  thou  God?"*  It  is  a  palpable  error  in 
those  ministers,  who  make  such  a  disproportion  be- 
tween their  preaching  and  their  living,  that  they  will 
study  hard  to  preach  accurately  and  study  little  or 
not  at  all  to  live  accurately.  They  are  loath  to  mis- 
place a  word  in  their  sermons^  but  they  make  noth- 
ing of  misplacing  their  affections,  words,  or  actions  in 
the  course  of  their  lives.  They  are  so  nice  in  thcii 
compositions,  that  they  seem  to  look  upon  it  as  a 
virtue  in  them  to  preach  seldom,  that  their  language 

•  Rom.  ii,  Cl-^v 


440  The  danger  of  Jailing  into  Sin^ 

may  be  the  more  polite;  and  all  the  rhetorical  writers 
they  can  meet  with  are  pressed  to  serve  them  for  the 
adorning  their  style;  but  when  it  comes  to  matter  of 
practice,  how  little  do  they  regard  what  they  said? 
What  diderence  is  there  between  their  pulpit-speeches 
and  their  familiar  discourse!  They  that  are  most  im- 
patient of  barbarisms  and  solecisms  in  a  sermon,  can 
too  easily  tolerate  them  in  their  conversation.  Surely, 
brethren,  we  have  great  cause  to  take  heed  what  we 
DO,  as  well  as  what  we  say.  A  practical  doctrine 
must  be  practically  preached.  We  must  study  as 
hard,  how  to  live  well,  as  how  to  preach  well.  If  the 
saving  of  souls  be  your  end,  you  will  certainly  attend 
to  it  out  of  the  pulpit,  as  well  as  in  it;  you  will  live 
for  it,  and  contribute  all  your  endeavors  to  attain  it. 
If  you  intend  the  end  of  the  ministry,  only  in  the  pul- 
pit,  it  seems  you  take  j'-ourselves  for  ministers  no  lon- 
ger than  you  are  there:  and  if  so,  I  think  you  are  un- 
wortliy  to  be  esteemed  such  at  all. 

You  have  very  great  need  of  the  strictest  care  over 
your  conduct;  for  you  have  the  same  depraved  na- 
ture and  sinful  inclination  as  others.  There  are  in 
the  best  of  us,  the  remnants  of  pride,  unbelief,  self- 
seeking,  hypocrisy,  and  other  sins.  How  small  a 
matter  may  cast  us  down,  by  enticing  us  to  folly,  en- 
kindling our  passions,  perverting  our  judgments,  abat- 
ing our  resolution,  and  cooling  our  zeal!  Without 
great  care,  our  treacherous  hearts  may  sometime  or 
another  deceive  us;  and  those  sins  that  seem  to  lie 
dead,  may  revive. 

Remember  too,  that  as  you  have  the  same  evil  diS' 
positions  as  other  persons,  you  are  exposed  to  tempt- 
ations peculiar  to  yourselves;  particularly,  (as  has 
been  already  observed)  from  the  great  enemy  of  souls; 
who  obtains  a  very  groat  conquest,  if  he  can  make  {j, 


Sins  of  Ministers  peculiarly  aggratiated.    441 

minister  unfaithful,  and  tempt  him  into  sin.  Do  not 
gratify  youi-  giand  adversary,  nor  give  him  an  occa- 
sion to  insult  and  triumph. 

Again,  many  eyes  are  upon  you,  and  therefore 
many  will  observe  your  falls.  The  eclipses  of  the  sun 
by  day-time,  are  solJom  without  many  witnesses.  If 
other  men  may  sin  without  great  observation,  you 
cannot.  While  "you  are  as  lights  set  upon  an  hill, 
you  cannot  be  hid."*  The  light  of  your  doctrine 
will  expose  your  evil  doings.  Live  therefore  as  those 
who  remember  that  the  world  looks  on  you  with  the 
quick  sighted  eye  of  malice,  ready  to  find  the  smallest 
fault;  to  aggravate  and  divulge  it;  yea,  to  make  faults 
where  there  are  none. 

Further,  take  heed  to  youi*  conduct,  because  your 
sins  are  attended  with  more  heinous  aggravations 
than  those  of  other  men.  It  was  a  saying  of  king 
Alpiionsus,  "that  a  great  man  cannot  commit  a  small 
sin."  We  may  with  more  propriety  say,  that  a  learn- 
ed man,  and  a  teacher  of  others,  cannot:  or  at  least, 
that  that  sin  is  great  when  committed  by  him,  which 
would  be  esteemed  smaller  in  another  peison.  Your 
sins  are  committed  against  greater  knowledge  tlian  the 
sins  of  most  others  can  be.  I'hey  discover  greater 
hypocris}',  and  carry  in  them  greater  treachery.  YoU 
arc  laid  under  more  solemn  obligations  to  abstain 
from  them  than  other  men,  and  you  enjoy  superior 
advantages  for  so  doing. 

Again,  take  heed  of  falling  into  sin,  because  the 

HONOR  OF  your  LORD  AND  MASTER  is  COnCCmed.      AS 

you  may  do  him  more  service,  so  you  may  do  him 
more  disss!*vice  than  others.  The  nearer  men  stand 
to  God,  the  greater   dishonor  docs  he  receive  from 

•  MaU.  V,  U 

56 


4-42  The  Success  of  Ministers 

their  miscarriages.  An  lieavy  judgment  was  threat- 
ened and  executed  on  Eli  and  his  house,  because 
they  "kicked  at  his  sacrifice  and  offering;*'  and  we 
are  told,  ''the  sin  of  the  young  men  was  great  before 
the  Lord,"  because  on  account  of  their  profane  behav- 
ior, "men  abhorred  the  offering  of  the  Lord,"*  The 
ao-gravation  of  their  sin  was,  that  it  ^'caused  the  ene- 
mies  of  the  Lord  to  blaspheme;- 'f  which  circumstance 
provoked  God  to  deal  more  sharply  with  David  with 
respect  to  his  crime  than  otherwise  he  would  have 
done.  Never  give  sinners  occasion  to  say,  "there 
goes  a  covetous  or  a  drunken  priest:"  or  to  reflect^ 
when  they  see  you,  that  "notwithstanding  all  your 
talk,  you  are  as  bad  as  they."  'Offences  will  come; 
but  woe  to  the  man  by  whom  they  come."J  You 
"bear  the  ark  of  the  Lord;"  you  are  intrusted  with 
his  honor;  and  dare  you  let  it  fall?  Take  heed,  in  the 
name  of  God,  of  every  word  you  speak,  and  of  every 
step  you  take.  God  will  indeed  wipe  off  all  the  dis- 
honor that  may  be  cast  upon  ihm;  but  you  will  not  so 
easily  remove  the  shame  and  sorrow  from  yourselves. 
Once  more;  take  heed  to  your  conduct,  because  the 
SUCCESS  OF  ALL  YOUR  LABORS  docs  Very  much  de- 
pend upon  it.  If  you  unsay,  by  your  lives,  what  you 
say  with  your  lips,  you  will  prove  the  greatest  hin- 
derers  of  your  own  work.  It  greatly  prevents  our 
success,  that  other  men  are  all  the  week  contradicting 
to  the  people  in  private,  what  we  have  been  speaking 
to  them  from  thd  word  of  God,  in  public;  but  it  will 
prevent  it  much  more,  if  we  contradict  ourselves;  if 
our  actions  give  our  words  the  lie.  This  is  the  way 
to  make  men  think  that  the  word  of  God  'is  but  an 
idle  tale.     Surely  he  that  means  as  he  speaks,  will  do 

•  1  Sam.  il,  29  Sc  17.        f  2  S.im.  xii,  11-14.         +  Matt,  xviii,  7. 


greatly  depends  on  tlievr  Conduel.  443. 

as  he  speaks.  One  improper  word,  one  unbecoming 
action,  may  blast  the  fruit  of  many  a  sermon. 

Say,  brethren,  in  the  fear  of  God,  do  you  regard  the 
success  of  your  labors,  and  wish  to  see  it  upon  the 
souls  of  your  hearts,  or  do  you  not?  If  you  do  not, 
why  do  you  study  and  preach,  and  call  yourselves 
the  ministers  of  Christ?  If  you  do,  surely  you  cannot 
easily  be  induced  to  spoil  your  own  work.  You  do 
not  much  regard  the  success  of  it,  if  you  are  willing  to 
sell  it  at  so  cheap  a  rate,  as  for  the  indulgence  of  any 
sin.  Long  enough  may  you  lift  up  your  voices  against 
sin,  befoi'e  men  will  believe  there  is  any  such  harm  in 
it,  or  such  danger  attending  it  as  you  talk  of,  if  they 
see  you  commit  it  yourself.  While  men  have  eyes 
as  well  as  ears,  they  will  think  they  see  your  mean- 
ing, as  well  as  hear  it;  and  they  are  much  more  ready 
to  believe  what  they  see  than  what  they  hear.  All 
i:hat  a  preacher  does,  is  a  kind  of  preaching.  When 
you  live  a  covetous  or  careless  life;  when  you  drink 
or  game,  or  lose  your  time,  and  the  like,  by  your 
practice  you  preach  these  sins  to  your  people.  They 
will  give  you  leave  to  speak  against  them  in  the  pul- 
pit as  much  as  you  will,  if  you  will  but  let  them  alone 
afterwards,  and  talk  and  live  as  they  do;  for  they 
take  the  pulpit  to  be  but  as  a  stage;  a  place  where 
preachers  must  shew  themselves  and  play  their  parts; 
where  you  have  liberty  for  an  hour  to  say  what  you 
please.  They  will  not  much  regard  it,  if  you  do  not 
shew,  by  your  conduct  amongst  them,  that  you  meant 
as  you  said. 

Consider  further,  (since  the  success  of  your  labors 
depends  on  the  grace  and  blessing  of  God)  whether 
you  will  not  by  your  sins,  provoke  him  to  forsake 
you  and  blast  your  endeavors;  at  least  witii  regard  to 
yourselves,  though  he  may  in  some  measure  bless 
them  to  his  people.     Once  more,     • 


444  7%e  Life  and  Vigor  of  Religion. 

V.  ''Take  heed  to  yourselves,"  that  your  graces  be 
maintained  in  life  and  in  action. 

For  this  end,  preach  to  yourselves  the  sermons  you 
study,  before  you  preach  them  to  others.  If  you  were 
to  do  this  for  your  own  sakes,  it  would  be  no  lost  la- 
bor.    But  I  principally  recommend  it  on   the  public 
account,  and  for  the  sake  of  the  church.     When  your 
minds  are  in  an  holy  frame,  your  people  are  likely  to 
partake  of  it.     Your  prayers  and  praises  and  doctrine 
will  be  sweet  and  heavenly  to  them.     They  are  likely 
to  feel  it  when  you  have  been  much  with  God.     That 
which  is  on  your  hearts  most,  will  be   most   in   their 
ears.     I  confess,  I  must  speak  it  by  lamentable  experi- 
ence, that  I  publish  to  my  flock  the  distempers  of  my 
soul.     When  I  let  my  heart  grow  cold,  my  preaching 
is  cold;  and  when  it  is  confused,  my  preaching  is  con- 
fused also.     And  I  have  often  observed  it  in  the  best  of 
m}'  hearers,  that  when  I  have  grown  cold  in  preaching, 
Ihey  Imve  grown  cold  accordingly.     The  next  prayers 
I  have  heard  from  them,  have  been  too  much  like  my  ' 
sermons.     You  cannot  decline  and  neglect  you  duty, 
but  others  v.-ill  be  losers  by  it  as   well  as  yourselves. 
If  we  let  our  love  decrease,  and  if  we  abate  our  holy 
care  and  watchfulness,  it  will  soon  appear  in  our  doc- 
trine.    If  the  matter  shew  it  not,  the   manner   will; 
and  our  hearers  are  likely  to  fare   the  worse  for  it. 
Whereas,  if  we  could  abound  in  faith   and   love   and 
zeal,  how  would  they  overflow  to   the  refreshing  of 
our  congregations!  and  how  would   this  appear    by 
increasing  the  same  graces  in  our  people!  Watch  there- 
fore, brethren,  over  your  own  hearts.     Keep  out  lusts, 
and  worldly   inclinations;  and   keep   up   the  life   of 
faith  and  love.     Be    much    at  home,   and  be  much 
with  God.     Ifitbenot  your   daily   serious  business^ 
tQ  study  your  own  hearts,  to  subdue  corruptionSj  and 


The  exJiovtaiion  explained.  445 

to  "walk  with  God,"  all  will  go  amiss  with  yaw,  and 
you  will  starve  your  audience.  Or  if  you  have  an 
aftected  fervency,  j^ou  cannot  expect  any  great  bles- 
sing to  attend  it.  Above  all,  be  much  in  secret  prayer 
and  meditation.  There  you  must  fetch  the  heavenly 
fire  that  must  kindle  your  sacrifices. 

But  besides  tliis  general  course  of  watchfulness  for 
ourselves  and  others,  methinks  a  minister  should  take 
some  special  pains  V/ith  his  own  heart,  just  before  he 
goes  to  the  congregation.  If  it  be  cold  then,  how  is 
he  likely  to  warm  the  hearts  of  his  hearers?  Go  then 
to  God  especially  for  life.  Read  some  rousing, 
awakening  book;  or  meditate  on  the  vast  importance 
of  the  subject  on  which  you  are  to  speak;  and  on  the 
great  necessity  of  your  peoples  souls;  that  thus  you 
may  go,  in  "the  zeal  of  the  Lord  into  his  house."* 

PART  THE  SECOND. 

OF    THE  DUTT  OF  STATED   MINISTERS    WITH  RESPECT  TO  THEin. 
PEOPLE. 

HAVING  shewed  you  as  it  was  first  necessary. 
What  we  must  be,  and  what  we  must  do  for  cnir 
own  souls,  I  proceed  to  the 

Second  branch  of  the  exhortation;  which  is  Ihus 
expressed:  "take  heed  unto  all  the  flock  over  which 
the  Holy  Ghost  hath  made  you  overseers,  to  feed 
the  church  of  God,  which  he  hath  purchased  uilh 
his  own  blood." 

Here  it  is  necessarily  supposed  that  every  flock 
should  have  tlieir  own  pastor,  and  every  pastor  his 
own  fli)ck.  It  is  the  will  of  God,  that  cliriirtians 
should ''know  their  teachers  that  labor  among  llicm, 
and  are  over  them  in  the  Lord."t    Pali,  and  Jjarna- 

*  Psalm  Ixix,  9.  f  '  T!itssaloni;i^s  v,  13. 


446  Plan  of  the  Second  Part. 

BAS  "ordained  elders  in  every  church."*  Though  a 
minister  be  an  officer  in  the  universal  church,  yet  he 
is  in  an  especial  manner  the  overseer  of  that  partic- 
ular church  which  is  committed  to  his  care.  When 
we  are  ordained  ministers  without  a  special  charge, 
we  are  licensed  and  commanded  to  do  our  best  for  all, 
wliere  we  are  called  to  exercise:  but  when  we  have 
undertaken  a  particular  charge,  we  have  restrained 
the  exercise  of  our  gifts  and  guidance  especially  to  that: 
so  that  we  should  allow  others  no  more  of  our  time 
and  help  than  our  own  flock  can  spare.  From  this 
relation  of  pastor  and  flock,  arise  those  duties  which 
we  mutually  owe  each  other. 

It  is  further  implied,  that  our  flocks  should  be  no 
larger  than  we  are  capable  of  overseeing,  or  taking  the 
care  of.  The  nature  of  the  pastoral  work  is  such  as 
requires  it  to  be  done  by  the  pa'stor  himself. 

By  the  flock  or  church  is  meant  that  particular 
society  of  christians  of  which  a  bishop  or  elder  has  the 
charge;  associated  for  personal  communion  in  God's 
public  worship,  and  for  other  mutual  assistance  in  the 
way  to  salvation. 

What  is  meant  when  we  are  exhorted  i:oiy.uv£iv  tvjv 
rAyM<^^civ  seems  to  be,  not  only  to  feed  the  church,  as 
it  is  translated;  nor  merely  to  rule  it,  as  some  under- 
stand it;  but  to  perform  every  branch  of  the  pastoral 
oversight.  In  a  word,  it  is  pastorem  agere;  to  do 
the  work  of  a  Pastor  to  the  flock. 

In  treating  of  this  part  of  the  exhortation,  we  shall 
I.  Consider  and  recommend  the  several  branches  of 
the  ministerial  office.  (Cli.  i.)  A  minister's  stated  pub- 
lic work — preaching,  prayer,  and  administering  the 
sacraments.     (Ch.ii.)  Personal  inspection, and  private 

*  Acts  siv,  25.         See  Tii.i,  5. 


Plan  of  the  Second  Paii.  447 

yistruction.  (Ch.  iii.)  The  several  cases  and  charac- 
ters to  be  regarded  both  in  preaching,  and  private  dis- 
course. (Ch.  iv.)  Catechising.  (Ch.  v.)  Arguments 
for  personal  instruction,  particularly  by  catechising. 
(Ch.  vi.)  Church  discipline.  II.  (Ch.  vii.)  The  mo- 
tives to  pastoral  fidelity,  suggested  in  the  text.  III. 
(Ch.  viii.)  The  objections  against  this  course  of  minis, 
terial  duty.  IV^.  (Ch,  ix.)  Miscellaneous  directions 
respecting  the  whole  ministerial  work.  V.  (Ch.  x.) 
The  conclusion;  being  a  particular  application  of  the 
whole. 

CHAPTER  I. 

OF  A   minister's  STATED  PUBLIC   WORK PREACHING;    PRAYER; 

AND  ADMINISTERING   THE  SACRAMENTS. 

ONE  of  the  most  important  and  most  excellent  parts 
of  our  work  is 

I.  The  PUBLIC  PREACHING  of  the  word.  Here  we 
shall  suggest  a  few  thoughts  on  the  design  of  preach- 
ing— the  manner  of  it — the  pronunciation — and  the 
composition  of  sermons. 

1.  Of  the  Design  of  Preaching. 

The giand  design  of  preaching  is,  to  shew  men  their 
truest  happiness,  and  to  direct  them  how  to  attain  it. 
It  is  the  great  work  of  christian  ministeis  to  acquaint 
men  with  God,  and  that  glery  which  all  his  chosen 
people  shall  enjoy  in  his  presence;  to  shew  them  the 
certainty  and  excellence  of  the  promised  felicity  in  the 
life  to  come,  compared  with  the  vanities  of  the  present 
world,  that  so  we  may  turn  the  stream  of  their  thoughts 
and  affections;  bring  them  to  a  due  contempt  of  this 
world,  and  put  them  upon  seeking  that  durable  treas- 
ure. Tliis  is  the  work  about  which  we  are  to  treat 
with  men,  day  after  day;   for    could    we  cnce  bring 


448  Tfie  grand  Demgu. 

them  to  propose  a  riglrt  end,  and  set  theii'  hearts  urp 
ieignedly  on  God  and  heaven,  the  greatest  part  of  our 
business  would  be  done.  Having  shewn  them  the 
riglit  end,  our  next  work  is  to  acquaint  them  with 
thtM-ight  means  of  attaining  it.  We  must  first  teach 
them  the  evil  and  danger  of  sin;  then  we  must  open 
to  them  the  great  mysteries  of  redemption; — the 
person,  natures,  incarnation,  life,  sufferings,  death^ 
resurrection,  ascension,  intercession,  and  dominion 
of  the  blessed  Son  of  God  As  also,  the  condi^ 
tions  imposed  on  us;  the  duties  he  has  commanded 
us;  the  everlasting  torments  he  has  threatened  to  the 
tjinally  unpenitent;  the  rich  treasury  of  his  blessings  and 
grace;  the  tenor  of  his  promises,  and  all  the  privileges 
of  the  saints.  We  must  recommend  to  them  a  life  of 
holiness  and  communion  with  God.  We  must  excite 
them  to,  and  direct  them  in  the  performance  of  all 
the  spiritual  duties  which  the  gospel  requires.  At 
the  same  time  we  must  discover  to  them  the  deceitful- 
ness  of  their  own  hearts,  the  many  difficulties  and 
dangers  they  will  lueet  with;  especially  we  must  shew 
them  the  depth  of  Satan's  temptations,  and  assist  them 
against  all  these.  We  must  reveal  and  recommend  to 
them  the  great  and  gracious  designs  of  God,  in  his  works 
of  creation,  providence,  redemption,  justification,  adop- 
tioi\,  sanctifjcation,  and  glorification.  In  a  word  we 
must  teachthem  as  much  as  we  can,  of  the  whole  works 
and  word  of  God.  And  what  two  volumes  arc  here 
tov  a  minister  to  preach  upon!  how  great,  how  excel- 
lent, how  wonderful!  All  christians  are  the  disciples  or 
scholars  of  Christ:  the  church  is  his  school:  we  are  his 
U;;hers:  the  Bible  is  his  grammar:  this  it  is  we  must  be 
sillily  teaching  them.  The  Papists  would  teach  them 
without  book,  lest  tliey  should  learn  heresies  from  the 
\V(^rd  of  truth;  but  our  business  i?  not  to  teach  them 


Of  the  Manner  of  Preaching.  449 

without  book,  but  to  help  them  to  understand  this 
book  of  God. 

2.    Of  the  MANNER  of  PREACHING. 

Pfeaching  is  a  work  which  requires  greater  skill, 
and  especially  greater  life  and  zeal  than  any  of  us 
commonly  bring  to  it.  It  is  no  trifling  matter  to 
stand  up  in  the  face  of  a  congregation,  and  deliver  a 
message  of  salvation  or  damnation,  as  from  the  living 
God,  in  the  name  of  the  Redeemer.  It  is  no  easy 
thing  to  speak  sc  plainly  that  the  most  ignorant  may 
understand  us;  so  seriously  that  the  deadest  heart 
may  feel,  and  so  convincingly  thut  contradicting  cavil- 
lers may  be  silenced.  Certainly,  if  our  hearts  were 
set  upon  the  work  of  the  Lord  as  they  ought  to  be, 
it  would  be  done  more  vigorously  than  by  the  most 
of  us  it  is.  Alas!  how  few  ministers  preach  with  all 
their  miglit,  or  speak  about  everlasting  joys  and  tor- 
ments in  such  a  manner  as  may  make  men  believe 
that  they  are  in  earnest!  It  would  make  a  man's  heart 
ache  to  see  a  number  of  dead  and  drowsy  jfinncrs  sit 
under  a  minister,  without  having  a  word  that  is  likely 
to  quicken  or  awalcen  them.  The  blow  often  falls 
so  light,  that  hard-hearted  persons  cannot  feel.  Few 
ministers  will  so  much  as  exert  their  voice  and  stir 
themselves  up  to  an  earnest  delivery.  Or  if  they  speak 
loud  and  earnestly,  often  times  they  do  not  answer  it 
with  earnestness  of  matter;  and  then  the  voice  does 
but  little  good.  The  people  will  esteem  it  but  mere 
bawling  if  the  matter  dees  not  correspond.  On  the 
other  hand,  it  would  grieve  one  to  hear  what  excellent 
subjects  some  ministers  treat  upon,  who  yet  let  them 
die  in  ti.eir  hands  for  want  of  a  close  and  lively  appli- 
cation;— what  fit  matter  they  have  for  convincing  sin- 
ners, and  yet  how  little  they  make  of  it.  O  sirs!  how 
plain,  how  close,  how  serious  should  we  be  in  deliv- 
r^7 


450  Of  the  Mannar  of  Preaching. 

eiing  a  message  of  such  importance  as  ours,  Avben  fhe 
everlasting  life  or  death  of  men  are  concerned  in  it! 
Methinks  we  are  no  where  so  much  wanting,  as  in 
seriousness;  yet  nothing  is  more  unsuitable  to  our  busi- 
ness, than  to  be  sliglit  and  dull.  What!  speak  coldly 
for  God,  and  for  the  salvation  of  men?  Can  we  be- 
lieve tltat  our  people  must  be  converted  or  condemned, 
and  yet  cai.  we  speak  to  them  in  a  drowsy  tone?  In 
the  name  of  God,  brethren,  awaken  your  hearts  be- 
fore you  come  into  the  pulpit;  that  when  you  are 
there  you  may  be  fit  to  awaken  the  hearts  of  sinners. 
Remember,  that  they  must  be  awakened,  or  damned: 
but  surely  a  sleepy  preacher  is  not  likely  to  awaken 
them.  Though  you  give  the  holy  things  of  God  the 
highest  praises  in  words,  if  you  do  it  coldly,  you  will 
unsay  by  your  manner  all  that  you  have  said.  It  is 
a  kind  of  contempt  of  great  things,  (especially  so  great 
as  these)  to  .speak  of  them  without  great  affection,  and 
fervency.  "Whatsoever  our  band  fmdeth  to  do," 
(certainl^^,]then  in  such  a  work  as  preaching  for  men's 
salvation)  we  should  "do  it  with  all  our  might."* 
Though  I  do  not  recommend  a  constant  loudness  in 
your  delivery,  (for  that  will  make  your  fervency  con- 
temptible) jQt  see  to  it,  that  you  have  a  constant  se- 
riousness; and  when  the  matter  requires  it  (as  it  should 
do  in  the  application,  at  least)  then  "lift  up  your  voice 
and  spare  not"  your  spirits.  Speak  to  your  hearers 
as  to  men  that  must  be  awakened  either  here  or  in  hell. 
Look  upon  your  congregation  with  seriousness  and 
compassion;  and  think  in  what  a  state  of  joy  or  tor- 
ment they  must  be  lor  ever;  and  that  surely  will  make 
you  earnest,  and  melt  your  hearts  for  them.  What- 
ever you  do,  let  the  people  see:  that  you  are  in  good 

*  Eccl  ix,  10- 


Of  the  Manner  of  Preaching-.  451 

earnest.  You  cannot  soften  men's  heajts  by  jestino; 
with  them,  or  telling  them  a  smooth  tale,  or  patchinii;- 
up  a  gaudy  oration.  I'hey  will  not  cast  away  their 
dearest  pleasures,  at  the  di'owsy  request  of  one  who 
seems  not  to  mean  as  he  speaks,  or  to  ciue  much 
whether  his  request  be  granted  or  not. 

Let  us  then  rouse  up  ourselves  to  the  work  of  the 
Lord.  Let  us  speak  to  our  people  as  for  their  lives, 
and  "save  them  as  by  violence,  pulling  them  out  of 
the  fire."*  Satan  will  not  be  charmed  out  of  his  pos- 
sessions; we  must  lay  siege  to  the  souls  of  sinners, 
which  are  his  chief  garrison;  must  play  the  battery  of 
God's  ordnance  against  it,  and  play  it  close,  till  a 
breach  is  made;  not  suffering  them  to  make  it  up  again.. 

As  we  have  reasonable  creatures  to  deal  with,  we 
must  see  to  it  that  our  sermons  be  all  con\incing;  and 
that  we  make  the  light  of  scripture  and  reason  shine 
so  bright  in  the  faces  of  the  ungodly,  that  unless  they 
wilfully  shut  their  eyes,  it  may  even  force  them  to 
see.  A  sermon  full  of  mere  words,  while  it  wants  the 
light  of  evidence,  and  the  zeal  of  life,  is  but  an  image, 
or  a  well  dressed  carcass.  In  preaching,  there  is  in- 
tended a  communion  of  souls  between  us  and  our 
people;  or  a  communication  of  somewhat  from  ours 
to  theirs.  We  must  endeavor  to  communicate  the 
fullest  light  of  evidence,  from  oui"  understandings  to 
theirs,  and  to  warm  thevi'  hearts,  by  enkindling  in 
them,  holy  affections  from  our  own.  The  great  things 
which  we  are  to  commend  to  our  hearers,  have  reason 
enough  on  their  side,  and  lie  plain  before  them  in  the 
word  of  God.  We  should  therefore  be  so  furnished 
with  a  proper  store  of  evidence,  as  to  come  as  with  a 
torrent  upon  their  understandings,  and  bear  <lown  all 


452    Of  Pronunciation. ..Composition  of  Sermons. 

before  us.  With  our  dilemiiiiis  and  expostulations, 
we  should  endeavor  to  bring  them  to  a  nonplus,  that 
they  may  be  forced  to  yield  to  the  power  of  truth;  to 
see  that  it  is  great  and  will  prevail. 

3.  Of  the  Pronunciation. 

A  great  matter  with  most  of  our  hearers,  lies  in 
the  pronunciation  and  tone  of  the  voice.  The  best 
matter  will  not  move  them  unless  it  be  movingly  de- 
livered. When  a  man  has  a  reading  or  declaiming 
tone,  and  speaks  like  a  school-boy  saying  a  lesson  or 
pronouncing  an  oration,  few  are  much  affected  with 
any  thing  that  he  says.  The  want  of  a  familiar  tone 
and  expression,  is  as  great  a  defect  in  the  delivery  of 
most  of  us,  as  any  thing  whatever:  in  this  respect 
therefore  we  should  be  careful  to  amend.  Let  us 
guard  against  all  affectation,  and  speak  as  familiarly 
to  our  people  as  if  we  were  speaking  to  any  of  them 
personally. 

4.  Of  the  Composition  of  Sermons. 

In  the  study  of  our  sermons  we  are  apt  to  be  too 
xiegligent;  gathering  only  a  few  naked  heads,  and  not 
considering  of  the  most  forcible  expressions  to  set  them 
home  to  men's  hearts.  We  must  study  how  to  con- 
vince and  get  w^ithin  men,  and  how  to  bring  each 
truth  to  the  quick;  not  leaving  all  this  to  our  extem- 
PORY  PROMPTITUDE,  uulcss  it  be  in  cases  of  necessity. 

Next  to  preaching  let  me  mention  another  very 
important  part  of  our  public  work;  that  is, 

II.  To  guide  our  people,  and  be  their  mouth  to 
God  in  the  prayers  and  praises  of  the  church;  j;is 
also  to  bless  them  in  the  name  of  the  Lord. 

This  sacerdotal  pai  t  of  our  office  is  not  the  least; 
r!or  ought  it  to  be  thrust  into  a  corner,  as  it  too  fre- 
quently is,  A  very  considerable  part  of  God's  pub- 
lic service,  was  wont  in  all  ages  of  the  church,  till  o^ 


Of  Public  Frayer.  Baptism,  S^c.  ioS 

late,  to  consist  in  praises  and  eucliaristical  acts  ofi-om- 
munion.  The  Lord's  day  was  kept  as  a  day  of 
thanksgiving,  in  the  hymns,  and  common  rejoicings 
of  the  faithful;  in  special  commemoration  of  the  work 
of  redemption,  and  the  happy  condition  of  the  gospel 
church.  Though  I  am  as  apprehensive  of  tiic  neces- 
sity of  preaciiing  as  most  persons,  jet  I  think  it  ought 
not  to  prevent  our  solemn  prayers  to,  and  praises  of 
God,  fiom  employing  more  of  the  Lord's  day  than 
t.hey  generally  do.  Our  worship  should  be  as  evan- 
gelical as  our  doctrine.  [Now  as  it  is  our  business  to 
lead  the  devotions  of  our  people  on  such  solemn  oc- 
casions, we  ought  to  take  great  care,  that  we  do  it 
with  that  propriety  and  fervor  which  will  promote 
their  real  edification.] 

Another  part  of  our  pastoral  work,  which  I  may 
take  notice  of  in  this  chapter,  is, 

III.  The  administration  of  the  sacred  mysteries,  or 
the  seals  of  God's  covenant,  baptism,  and  the  Lord's 

SUPPER. 

Many  ministers  totally  neglect  these  ordinances; 
others  administer  them  in  a  very  careless  manner,  and 
a  third  sort  lay  a  very  undue  stress  on  trifling  circum- 
stances relating  to  them,  and  make  them  a  matter  of 
much  contention,  even  in  that  ordinance,  in  which 
union  and  communion  are  so  much  professed;  1 
shall  only  observe  that  we  ought  carefully  to  avoid  all 
these  faults. 

CHAPTER  II. 

OF  TERSONAL  INSPECTION  AND   I'lUVATE   INSTRUCTION. 

WE  are  commanded  in  the  text  to  'take  heed  to  all 
the  flock;"  that  is,  doubtless,  to  every  individual 
member  of  it.     To  which  end,  it  is  necessarily  suppos- 


454      Ministers  should  knoto  and  watch  over 

ed  that  we  should  know  every  person  that  belongs  to 
our  charge;  for  how  can  we  take  heed  to  them  if  we 
do  not  know  them?  We  must  labor  to  be  accquaint- 
ed,  as  fully  as  we  can,  not  only  with  the  persons,  but 
with  the  state  of  all  our  people, — their  inclinations, 
and  conversations;  what  are  the  sins  they  are  most  in 
danger  of;  what  duties  they  neglect,  both  with  respect 
to  the  matter  and  the  manner;  and  to  what  tempta- 
tions they  are  peculiarly  liable.  If  we  know  not  the 
temperament  or  disease,  we  are  likely  to  prove  unsuc- 
cessful physicians. 

Being  thus  acquainted  with  all  the  flock,  we  must 
take  diligent  heed  to  them,  or  do  the  work  of  a  pas- 
tor towards  every  individual.  And  one  would  imag- 
ine, that  all  reasonable  men  would  be  so  well  satisfied 
in  regard  to  this,  that  nothing  need  be  said  to  recom- 
mend it.  Does  not  a  careful  shepherd  look  after  eve- 
ry individual  sheep,  and  a  good  physician  attend  every 
particular  patient?  Why  then  should  not  the  shep- 
herds and  the  physicians  of  the  church  take  heed  to 
every  individual  niember  of  their  charge?  Christ 
himself,  the  great  and  "good  Shepherd,"  who  has  the 
whole  fiock  to  look  after,  takes  care  of  every  individ- 
ual;  like  him  whom  he  describes  in  his  parable,  who 
"left  the  ninety  nine  sheep  in  the  wilderness  to  seek 
after  one  that  was  lost."— Paul  "taught  the  people 
publicly,  and  from  house  to  house."  He  ''warned  ev- 
ery man,. and  taught  every  man,  that  he  might  present 
every  man  perfect  in  Christ  Jesus.*  "Every  man  is  to 
seek  the  law  at  the  priest's  lips."t  We  are  to  "watch 
for  souls  as  those  that  must  give  an  account"J|  how 
we  have  done  it. 

To  these  and  a  variety  of  other  scriptures  which 

»  Col.  i,  18.  |MiiUir.  +H^b    X'ii.   17. 


Every  Individual  of  their  Flock.  456 

mio-ht  be  quoted  to  our  present  purpose,  I  might  add 
many  passages  iVom  the  ancient  councils,  from  whence 
it  appears  that  such  a  personal  inspection,  was  the 
practice  of  the  most  ancient  times.  But  I  shall  only 
mention  one  from  Ignatius: — "Let  assemblies  be  of- 
ten gathered;  seek  after  (or  inquire  of)  all  by  name; 
despise  not  servant-men  or  maids." t 

Let  n^e  now  mention  a  few  particulars  to  which 
this  part  of  our  work  should  be  applied. 

1.  We  should  use  all  the  means  we  can  to  instruct 
the  ignorant  in  the  matters  of  their  salvation. 

We  should  use  our  own  most  plain  familiar  words  in 
discoursing  with  them,  and  should  give  or  lend  them 
such  books  as  ai'e  fit  for  them.  We  should  persuade 
them  to  learn  catechisms;  and  direct  such  as  cannot 
read,  to  get  help  of  their  neighbors,  whom  we  should 
exhort  to  give  them  their  assistance;  especially  such  as 
have  the  best  opportunities  for  it; 

2.  We  should  be  ready  to  give  advice  to  such  as 
come  to  us  with  cases  of  conscience;  especially  that 
great  case  which  the  Jews  put  to  Peter,  and  the 
jailor  to  Paul  and  Silas,  "What  must  we  do  to  be 
saved?" 

A  minister  is  not  only  to  be  employed  in  public 
preaching  to  his  people,  but  should  be  a  known  coun- 
sellor for  their  souls,  as  the  lawyer  is  for  their  estates, 
and  the  physician  for  their  bodies.  ?^ot  that  a  minis- 
ter (any  more  than  a  physician,  or  lawyci)  should  be 
troubled  with  every  trifling  matter  about  which  oth- 
ers can  advise  them  as  well.  But  every  man  that  i& 
in  doubts  and  ditlicuUies  about  mailers  of  importance, 
should  bring  his  case  to  his  minister  for  resolution. 
Thus  NicoDEMUs  came  to  Christ,  as  it  was  usual  wifh 

-{Ifivit.  .1(1    ViAyjr 


456  Cases  of  Conscience  io  he  resol'bed. 

the  people  to  go  to  the  priest;  "whose  lips  waa  to 
preserve  knowledge,  and  at  whose  mouth,  they  were 
to  ask  the  law,  because  he  was  the  messenger  of  the 
Lord  of  hosts."t — Since  the  people  are  grown  so 
much  unacquainted  with  the  office  of  the  ministry,  and 
their  own  duty  herein,  it  belongs  to  us  to  acquaint 
them  with  it,  and  to  press  them  publicly,  to  come  to  us 
for  advice  in  cases  of  great  concernment  to  their  souls. 
What  abundance  of  good  might  we  do,  could  we  but 
bring  them  to  this.  But  how  few^  are  there  who 
heartily  press  their  people  to  it!  A  sad  case,  that 
men's  souls  should  be  injured  and  hazarded,  by  the  to- 
tal neglect  of  so  great  a  duty;  and  that  ministers 
should  scarce  evei'  tell  them  of  it  and  awaken  them 
to  it!  Were  they  but  duly  sensible  of  the  need  and 
importance  of  it,  you  would  have  them  more  frequent- 
ly knocking  at  your  doors,  to  open  their  cases,  to 
make  their  complaints,  and  to  ask  your  advice.  I 
beseech  you  then,  put  them  more  upon  this;  and 
perform  your  duty  carefully  when  they  seek  your  help. 

To  this  end  it  is  veiy  necessary,  that  we  should  be 
acquainted  with  practical  cases,  and  especially  with 
the  nature  of  true  grace,  so  that  we  may  assist  them  in 
trying  their  states,  and  resolve  the  main  question, 
which  concerns  their  everlasting  life  or  death.  One 
word  of  seasonable,  prudent  advice,  given  by  a  minis- 
ter to  persons  in  necessity,  has  sometimes  done  that 
good  which  many  sermons  have  failed  of  doing. 

3.  We  should  have  an  especial  eye  upon  FAMfLiEs^ 
to  see  that  they  be  well  ordered,  and  that  the  duties  of 
each  relation  be  well  performed. 

Tile  life  of  religion,  and  the  welfare  and  glory  of 
church  and  state,  depend  much  upon    family   govern 

t  Mai,   ii,  r. 


Cases  of  Conscience  to  be  resolved.  457 

ment  and  duty.  If  we  suffer  the  neglect  of  this,  wc 
undo  all.  What  are  we  likely  to  do  towards  the  re- 
forming a  congregation,  if  all  the  w^ork  be  cast  upon 
us  alone,  and  masters  of  families  neglect  that  necessary 
duty  of  theirs,  by  which  they  are  obliged  to  help  us?  If 
any  good  be  begun  by  the  ministry  in  any  soul,  a  care- 
less, prayerless,  worldly  family  is  likely  to  stifle,  or 
very  much  hinder  it.  Whereas  if  you  could  but  get  the 
rulers  of  families  to  do  their  part;  to  take  up  the  work 
where  you  left  it,  what  abundance  of  good  might  be 
done  by  it!  Do  all  that  you  can  therefore  to  promote 
this  business,  if  ever  you  desire  the  true  reformation 
and  welfare  of  your  paiishcs. 

To  this  end,  get  information,  how  every  family  is 
conducted,  and  how  God   is  worshipped    in  it,  that 
you  may  know'  how  to  proceed.     Go  now  and  then 
among  them,  when  they  are  most  at  leisure,  and  ask 
the  master  of  the  family  whether  he  prays  with  them 
and  reads  the  scripture.     Labor  to  convince  such  as 
neglect  this,  of  their  sin.     If  you  have  an  opportunity, 
pray  with  them  before  you  go,  to  give  them  an  ex- 
ample what  you  would  have  them  do,  and  how  they 
should  do  it.   Then  get  them  to  promise  that  they  will 
be  more  conscientious  therein  for  the  future.     If  you 
find  any  unable  to  piay  in  tolerable  expressions,  through 
ignorance  or  disuse,  persuade  them  to  fctudy  their  wants, 
and  get  their  hearts  affected  with  them.     Advise  them 
frequently  to  visit  those  neighbors  who  use  to  pray, 
that  they  may  learn;  and  in  the  mean  time  recom- 
mend it  to  them  to  use  a  form  of  prayer  rather  than 
omit  the  duty.    It  is  necessary  to  most  illiterate  people 
who  have  not  been  brought  up  where  prayer  has  been 
used,  to  begin  with  a  form;  because  otherwise  they 
will  be  able  to  do  nothing.     From  a  sense  of  their  in- 
ability, they  will  wholly  neglect  the  dutv,  though  they 
58 


458  Pcdidlar  regard  due  to  Fanitlies. 

desire  to  peribnn  it.  Many  persons  can  utter  some 
honest  requests  in  secret,  who  will  not  be  able  to 
speak  tolerable  sense  before  others;  and  I  will  not  be 
one  of  them  that  had  rather  the  duty  were  w  holly 
neglected,  or  profaned  and  made  contemptible,  than 
encourage  them  to  use  a  form,  either  recited  by  mem- 
ory or  read.  Tell  them  however,  that  it  is  their  sin 
and  shame  to  be  so  unacquainted  with  their  own  ne- 
cessities, as  not  to  know  how  to  speak  to  God  in 
player,  when  every  beggar  can  find  words  to  ask  an 
alms;  and  tliat  this  torm  is  only  to  be  used,  till  they 
can  do  without  it;  which  they  ouglit  to  endeavor  after, 
that  their  expressions  may  be  varied  according  to  their 
viecessities  and  observations. 

See  that  besides  the  Bible,  they  have  some  profitable 
moving  books  in  every  family.  If  they  have  none, 
persuade  them  to  buy  some  of  a  low  price.  If  they 
are  not  able,  either  give  them,  or  procure  for  them  such 
as  are  likely  to  be  of  the  greatest  use  to  them.  Engage 
them  to  read  in  the  evening,  when  they  have  leisure, 
but  especially  on  the  Lord's  day;  and  by  all  means 
persuade  them  to  teach  their  children  to  read  English. 
Particularly,  direct  them  how  to  spend  the  Lord's  day; 
how  to  despatch  their  worldly  business,  so  as  to  pre- 
vent encumbrances  and  distractions;  and  when  they 
have  attended  public  worship,  how  to  spend  their  time 
hi  tlieir  families.  The  life  of  religion,  among  poor 
people  especially,  depends  much  upon  this,  because 
tFiey  have  very  little  time  besides  this  to  spare.  If  they 
lose  this,  they  lose  all,  and  will  remain  ignorant  and 
l)rutish.  Persuade  tlie  master  of  the  family,  every 
Lord's  day  evening,  to  cause  all  his  family  to  repeat 
some  catechism  to  him,  and  give  him  an  account  of 
what  they  have  learned  that  day  in  public.  If  you 
find  any  who  cannot  spend    the  time  profitably  a4 


Ofvis-fing  the  Skk.  459 

home,  advise  Iheni  to  take  their  families  to  some  godly 
neighbor  that  can. 

If  any  in  the  family  are  known  to  be  unruly,  give 
the  ruler  a  special  charge  conccining  tiiem,  and  make 
him  understand  what  a  sin  it  is  to  connive  at,  and  tol- 
erate them.  If  you  can  thus  get  mastei-s  of  families 
to  perform  their  duty,  they  will  save  you  much  pains 
with  the  rest,  and  greatly  promote  the  success  of  your 
labors.  You  cannot  expect  a  general  reformation,  till 
you  procure  Himily  reformation.  Some  little  obscure 
religion  there  may  be,  in  here  and  there  one;  but  while 
it  sticks  with  single  persons,  and  is  not  promoted  by 
these  societies,  it  docs  not  prosper,  nor  promise  much 
for  future  increase. 

4.  Another  part  of  our  itiinisterial  oversight  lies  in 
VISITING  THE  SICK,  and  helping  them  to  prepare  for  a. 
fruitful  life,  or  an  happy  death. 

Though  this  be  the  business  of  all  our  lives  and 
theirs,  yet  a  time  of  sickness  requires  extraordinary- 
care  both  in  them  aud  us.  When  time  is  almost  gone 
and  they  must  be  now  or  never  reconciled  to  God 
and  possessed  of  his  grace,  oh!  how  docs  it  concern 
them  to  redeem  their  few  remaining  hours,  and  "lay 
hold  on  eternal  life!"  And  wlicn  we  see  that  we  shall 
have  but  a  few  more  days  or  hours  with  them,  in 
which  to  speak  to  them  in  reference  to  their  eternal 
state,  what  man  that  is  not  an  Infidel,  or  to  the  last 
degree  stupid,  would  not  be  v/ith  them,  and  do  all 
that  he  can  in  that  short  space  for  their  salvation! 
Will  it  not  awaken  us  to  compassion,  to  look  upon  a 
languishir.g  maw,  and  think  that  within  a  few  days 
his  soul  will  be  in  heaven  or  in  hell?  So  great  is  the 
change  made  by  deatii,  that  it  should  awaken  us  to 
the  greatest  sensibility  to  see  a  man  so  near  it;  and  it 
should  e\rite  in  us  the  deepest  pan;^s  of  compa^Vion, 


400  The  Side  and  the  Dying 

to  do  the  office  of  inferior  angels  for  the  soul,  before 
it  departs  from  the  flesh,  that  it  may  be  ready  for  the 
convoy  of  superior  angels,  to  transmit  it  to  the  pre- 
pared glory.  When  a  man  is  almost  at  his  journey's 
end,  and  the  next  step  puts  him  into  heaven  or  hell,  it 
is  time  for  us  to  help  him,  if  we  can,  while  there  is 
hope. 

But  further;  as  the  present  necessity  of  sick  persons, 
should  induce  us  to  take  that  opportunity^  for  their 
good,  so  should  the  advantage  which  sickness  and  the 
foresight  of  daidh  affordeth  for  it.  There  are  few  of 
the  stoutest  hearts  but  will  hear  us  on  their  death-bedsi 
though  they  sccr.  ed  us  before.  They  will  then  be  as 
tame  as  lambs,  who  before  were  as  untractable  as 
madmen.  1  finJ  not  one  in  ten  of  the  most  obstinate 
scornful  wretches  in  the  parish,  but  when  they  come 
to  die,  will  humble  themselves,  confess  their  faults, 
seem  penitent,  and  promise,  if  they  should  recover,  to 
reform  their  lives.  With  what  resolution  will  the  worst 
of  them  seem  to  cast  away  their  sins,  exclaim  against 
their  follies,  and  the  vanities  of  the  world,  when  they 
see  that  death  is  in  earnest  with  them!  I  confess  it  is 
very  common  for  persons  at  such  a  season  to  be  fright- 
ened into  ineffectual  purposes,  but  not  so  common  to 
be  converted  to  fixed  resolutions.  Yet  there  are  some 
exceptions.  That  there  are  so  few,  should  make  both 
them  and  us  the  more  diligent  in  the  time  of  health; 
and  that  there  are  any,  should  bestir  us  at  last,  in  the 
use  of  the  last  remedies. 

It  will  not  be  useless  to  ourselves  to  read  such 
lectures  of  mortality.  Sucely  it  will  much  try  the  faith 
and  seriousness  of  ministers  or  others,  to  be  about  dy- 
ing men:  they  will  have  much  opportunity  to  discern, 
whether  they  themselves  are  in  good  earnest  about  the 
affairs  of  the  world  to  come.     ''It  is  better  to  go  to 


demand  a  careful  Attendance.  461 

the  house  of  mourning,  tlian  to  the  house  of  tcastii'g;" 
for  it  tends  to  "make  tlic  heart  better"  when  wc 
see  "the  end  of  all  the  living,"*  and  what  it  is 
that  the  world  will  do  for  those  who  sell  their  sal- 
vation for  it.  It  will  excite  us  the  better  to  consider 
the  use  of  faith  and  holiness,  which  cannot  preverft 
us  from  dying,  any  more  than  others,  but  which  may 
enable  us  to  die  better  than  they. 

To  render  your  visits  to  the  sick  the  more  useful^ 
take  the  following  directions. 

(1.)  Stay  not  till  their  strength  and  understanding 
be  gone,  and  the  time  so  short  that  you  scarcely  know 
wliat  to  do,  but  go  to  them  as  soon  as  you  hear  they 
are  sick,  whether  they  send  for  you  or  not. 

(2.)  When  the  time  is  so  short,  that  there  is  no  oppor- 
tunity to  attempt  the  change  of  theii'  hcails  in  that 
distinct  and  gradual  way  which  is  usual  with  others, 
we  must  be  sure  to  dwell  upon  those  truths  which  are 
of  the  greatest  importance,  and  which  are  the  most 
likely  to  effect  the  great  work  of  their  conversion. 
Shew  them  the  certainty  and  glory  of  the  life  to  come; 
the  way  in  which  it  was  purchased;  the  great  sin  and 
folly  of  neglecting  it  in  time  of  health;  yet  the  possi- 
bility that  remains  of  obtaining  it,  if  they  do  but  close 
with  it  heartily  as  their  happiness,  and  witli  the  Lord 
Jesus  Christ,  as  the  way  thereto;  abhorring  themselves 
for  their  former  evil,  and  unfeigncdly  resigning  up 
themselves  to  be  justiiied,  sanctified,  ruled,  and  saved 
by  him.  Shew  them  the  sufficiency  and  necessity  of 
the  redemption  by  Jesus  Christ,  and  the  fulness  of  the 
Spirit,  which  they  may  and  must  be  partakers  of;  the 
nature  and  necessity  of  faith,  repentance,  and  rcsolu- 
tioup  for  new  obedience,  accordinir  as  there  shall  be 


F.crl 


462  Sinners  to  be  reproved, 

opportunity.  Labor,  upcn  conviction  and  delibera- 
tion, to  engage  them  by  solemn  promise  to  Christ,  that 
if  their  lives  are  spared,  they  will  yield  him  such  obe- 
dience.* 

(S.)  If  they  recover,  go  to  them  purposely  to  remind 
them  of  their  promises,  that  they  may  reduce  them  to 
practice.  If,  at  any  time  aftcrvvard,  you  see  them  re- 
miss, go  to  them  again,  to  put  them  in  mind  of  what 
they  formerly  said:  this  is  often  of  great  use  to  such 
as  recover:  it  has  been  the  means  of  converting  many 
a  soul.  It  is  necessary  therefore,  that  you  visit  them 
whose  sickness  is  net  moital,  as  well  as  them  that  are 
dying:  you  will  hereby  have  some  advantage  to  bring 
them  to  repentance  and  newness  of  life,  as  you  will 
afterwards  have  this  to  plead  against  their  sins.  When 
the  emperor  Sigismund  asked  the  bishop  of  Colen 
•^What  was  the  way  to  be  saved?"  He  answered  him, 
"that  he  must  be  v.hat  he  promised  to  be,  when  he 
was  last  troubled  with  the  stone  or  the  gout."  In  such 
a  manner  may  we  remind  our  people  after  a  fit  of 
sickness,  of  the  resolutions  they  made  in  it. 

(4.)  It  is  the  duty  of  ministers  to  repkove  and  ad- 
monish such  as  have  been  g^'-i-ty  of  notorious  and 
scandalous  sins. 

Before  we  bring  such  matters  to  tlic  congregation, 
[the  propriety  and  manner  of  which  wilibc  aitcrwaids 
considered]  it  is  ordinarily  fit  for  the  minister  to  try 
what  he  himself  can  do  more  privately,  t^  bov/  the 
/inner  to  repentance.  A  great  deal  of  skill  is  here  re- 
quired, and  a  difference  must  be  made  according  to 
the  various  tempers  of  the  oiTcnuers.  But  with  the 
most,  it  will  be  necessary  to  fall  on  with  the  greatest 

*  In  Mii.  Baxter's  practical  works  (v,>l.  i,  p.  511,  &.c.)  there  is  "A 
(uini  of  cxiioriiitioii  to  ilit-  g-oclly  anil  Uie  ungodly  in  tlieir  sickness," 
whir.ii  the  reader  mimv  liiul  it  worU'i  his  while  to  consult,  for  funhcr  ili- 
reclion  on  this  head. 


and  good  Men  encouraged.  468 

philnness  and  power; — to  shake  their  careless  hearts, 
and  shew  them  the  evil  of  sin;  its  sad  effects;  the  iin- 
kindness,  unreasonableness,  unprofitableness,  and  other 
aggravations  that  attend  it; — what  it  is  they  have  done 
against  God,  and  themselves. 

(5.)  We  OLig'U  to  give  due  encouragement  to  those 
humble,  upright,  obedient  Christians,  who  profit  by 
our  teaching,  and  are  ornaments  to  their  profession. 

We  should,  in  the  eyes  of  all  the  flock,  put  some 
difference  between  them  and  others  by  our  more  es- 
pecial familiarity,  and  other  testimonies  of  our  appro- 
bation of,  and  rejoicing  over  them,  that  so  we  may 
both  encourage  them,  and  excite  others  to  imitate 
them.  God's  graces  arc  amiable  and  honorable 
in  all,  even  in  the  poorest  of  the  flock,  as  well  as 
in  their  pastors.  The  smallest  degrees  must  be  cher- 
ished and  encouraged;  but  the  highest,  more  openly 
honored,  and  proposed  to  imitation.  They  who  slight 
the  most  gracious  because  they  are  of  the  laity,  while 
they  claim  to  themselves  the  honor  of  the  elergy,  as 
they  shew  themselves  proud  and  carnal,  take  the  ready 
way  to  debase  themselves,  and  to  bring  their  office 
into  contempt.  If  tliere  be  no  honor  due  to  the  real 
sanctity  of  a  Christian,  much  less  to  the  relative  sanctity 
of  a  pastor;  nor  can  he  reasonably  expect  it  should  be 


given  him. 


CHAPTER  III. 


or  SEVEHAI.    PARTICULAU   CASKS  AND    C  H  AU  A  CTKIIS,  TO    BR     RF.- 
GAKDKD   UOTll    IN'   i'UEACHlNO    AND   PHIVATE    UISCOUIISE. 

HAVING  ticated  of  preaching  in  general;  and  recom- 
mended private  instruction  with  regard  to  some  objects 
peculiar  to  it,  we  shall  now  take  notice  of  such  cases  a9 
are  to  be  attendcvi  to  in  both. 


454  Unconverted  Sinners. 

I.  One  great  part  of  our  ministerial  Vvork  (i.  e.  both 
in  public  and  in  private,)  is  to  bring  unsound  profes- 
sors to  sincerity. 

Though  we  be  not  absolutely  certain  that  this  or 
that  man  in  particular  is  unsound  and  unsanctified,  yet 
as  long  as  we  have  a  certainty  that  many  such  attend 
upon  our  ministrations;  and  since  we  have  a  great 
probability  that  this  is  the  character  of  some  that  we 
can  name,  we  have  ground  enough  to  go  upon,  in  treat- 
ing with  them  for  their  conversion. 

Alas!  the  misery  of  the  unconverted  is  so  great, 
that  it  calls  loudest  for  our  compassion.  They  are  "in 
the  gall  of  bitterness,  and  the  bond  of  iniquity."* 
They  have  "no  part  or  fellowship"  in  the  pardon  of  sin, 
or  the  hope  of  glory.  We  have  therefore  a  work  of 
great  necessity  to  do  for  them;  even  to  "open  their  eyes, 
to  turn  them  from  darkness  unto  light;  from  the  power 
of  Satan  unto  God,  that  they  may  receive  the  forgive- 
ness of  sins,  and  an  inheritance  among  the  sanctified 
by  faith  in  Christ;"t — to  soften  and  "open  their  hearts,'' 
to  the  entertainment  of  the  truth,  if  peradventure  God 
will  give  them  repentance,  to  the  acknowledging  of  it, 
that  they  may  escape  out  of  the  snare  of  Satan,  who 
are  led  captive  by  him  at  his  will.":}:  It  is  so  sad  a  case 
to  sec  men  in  a  state  of  damnation,  that  mcthinks  we 
should  not  be  able  to  let  them  alone,  either  in  public 
or  in  private,  whatever  other  work  we  have  to  do. 
I  confess  I  am  forced  frequently  to  neglect  that  which 
would  tend  to  the  further  increase  of  the  godly,  a>id 
what  may  be  called  "stronger  nieat,"§  because  of  the 
lamentable  necessity  of  the  unconverted.  Who  can 
talk  of  controversies,  or  nice  unnecessary  points,  or  ev- 
«.n  ti'uths  of  a  lower  degree  of  necessity,  however  ex- 

»  Acis  viii,  23.         t  xxvil,  18.         ^.  2  Tim.  ii,  25,  26.  §  Heb.  v.  12. 


Objects  of  the  greatest  compassion.  455 

cellent,  to  gnitify  certain  hearers  of  higher  fancies, 
(who  look  for  rarities,  and  expect  to  have  their  ears 
pleased)  while  he  sees  a  number  of  ignorant,  carnal, 
miserable  sinners,  before  him,  who  must  be  changed 
or  DAMNED?  iMetiiiiiks  I  oven  see  them  entering  upon 
tiicir  final  woe!  Mrthinks  1  hear  them  crying  out  for 
the  speediest  help! — If  they  have  nut  hearts  to«seek  or 
ask  for  help  themselves,  their  misery  speaks  the  load- 
er. As  Paul's  "spirit  was  stirred  within  him,"  when 
he  saw  the  Athenians  so  addicted  to  idolatry,*  me- 
thinks  it  should  cast  us  into  one  of  his  paroxysms,  to 
see  such  numbers  of  men  in  the  greatest  danger  of  being 
everlastingly  undone.  If  by  faith  we  did  indeed  look 
upon  them  as  within  a  step  of  hell,  it  would  more  ef- 
fectually untie  our  tongues,  than  Croesus's  danger 
did  his  son's.  He  that  will  let  a  sinner  go  down  to 
liell  for  want  of  speaking  to  him,  has  infinitely  less  es- 
teem for  souls  than  the  Redeemei'  of  them  had;  and 
less  for  his  neighbor,  than  rational  charity  will  allow 
him  to  have  for  the  greatest  enemy.  Oh!  therefore 
biethien,  \\ homsoevcr  you  neglect,  neglect  not  the 
MOST  MISERABLE.  Wliatevcf  you  pass  over,  forget 
not  poor  souls,  who  are  under  the  condemnation  and 
curse  of  the  law,  and  wlio  may  every  hour  expect  the 
irtfernal  execution,  if  a  speedy  change  do  not  prevent 
it.  Oh!  call  after  the  impenitent  with  the  greatest  im- 
poitUnity,  and  diligently  pursue  this  great  work  of  con- 
verting soulf}  whatever  else  you  leave  undone! 

II.  Tlic  next  part  of  our  ministerial  woik,  is  fo>' 
tlie  iJUiLDiNG  UP  those  who  are  already  conveited. 

And  here  our  work  is  various,  according  to  Ihe  va 
ru)us  conditions  of  such. 


ioQ  Y'uiing  and  riceak  Christians^ 

1.  Many  of  our  flock  are  young  and  weak;  though 
of  longstanding,  yet  of  small  proficiency  or  strength. 

Indeed  this  is  the  most  common  condition  of  the 
godly:  most  of  them  stop  at  very  low  degrees  of  grace; 
and  it  is  no  easy  thing  to  get  them  higher.  To  bring 
them  to  higher  and  stricter  opinions,  is  easy  enough; 
but  to  iiiprease  their  knowledge  and  gifts,  is  not  easy, 
and  to  increase  their  graces  is  the  hardest  of  all. 

A  state  of  weakness  in  grace  is  of  very  bad  conse- 
(|uence.  It  abates  consolation  and  delight  in  God,  and 
makes  persons  less  serviceable  to  God  and  man.  I'hey 
dishonor  the  gospel;  they  do  but  little  good  to  any 
about  them;  or  to  themselves.  And  as  they  live  to 
but  little  profit,  they  are  unwilling,  and  too  unfit  to 
die.  How  diligent  then  should  ministers  be,  to  cherish 
and  increase  the  graces  of  God's  people!  The  strength 
of  christians  is  the  honor  of  the  church.  When  men 
are  inflamed  with  love  of  God;  live  by  a  lively  opera- 
tive faith;  set  light  by  the  profit  and  honors  of  the 
world;  '^lovc  one  another  with  a  pure  heart  fervently;'- 
can  bear,  and  heartily  forgive  a  wrong;  suffer  joyfully 
for  the  cause  of  Christ;  walk  inoffensively  in  the  world; 
study  to  do  good,  willing  ''to  be  the  servants  of  all  for 
their  good,  becoming  all  things  to  all  men  that  they 
may  win  them;"  yet  "abstaining  from  the  appearance 
of  evil;"  and  seasoning  all  their  actions  with  a  sweet 
mixture  of  prudence,  humility,  zeal,  and  heavenly 
spirituality, — O  what  an  houQr  are  they  to  their  pro- 
fession! what  ornaments  to, the  church!  how  excel- 
lently sei'viceable  to  God  and  man!  The  world  would 
sooner  believe  that  the  gospel  i?  indeed  a  work  of  truth 
and  power,  if  they  could  see  more  of  these  effects  of 
it  upon  the  hearts  and  lives  of  men.  They  are  better 
able  to  read  the  nature  of  a  man's  religion  in  b.is  life 
than  in  the  bible.     Those  that  "obey  not   the   word. 


and  declhun(jc  Chrisl'ians.  i^'u 


o 


may  be  won  by  the  conversation"  of  such  as  these. 
It  is  therefore  a  necessary  part  of  our  work,  to  labor 
after  the  polishing  and  "perfecting  of  the  saints,"  that 
they  may  "be  strong- in  the  Lord,  and  fitted  for  their 
master's  use." 

2.  Another  sort  of  converts,  who  need  our  assist- 
ance, are  such  as  labor  under  some  particular  distemp- 
er, or  such  as  are  often  overcome  by  some  particular 
lust,  which  keeps  their  graces  under,  and  makes  them 
temptations  or  troubles  to  others,  and  burdens  to  them 
selves. 

Alas!  there  are  too  many  such  persons  as  these. 
Some  are  especially  addicted  to  pride;  some  to  world- 
liness;  some  to  this  or  that  sensual  desire;  and  many  to 
sudden  anger  or  violent  passions.  Now  it  is  our  duty 
to  give  our  assistance  to  all  these.  We  should  labor, 
by  dissuasions  and  clear  discoveries  of  the  odiousness  of 
their  sin,  and  by  suitable  directions  about  tjie  way  of 
remedy,  to  help  them  to  a  fuller  conquest  of  their  cor- 
ruptions. We  are  the  leaders  of  Christ's  army  against 
the  "powers  of  darkness,"  and  we  must  resist  all  the 
"works  of  daikness,"  wherever  wc  find  them,  though 
it  be  in  'the  children  of-  light."  We  must  be  no  more 
tender  f  the  sins  of  the  godly,  than  of  the  ungodly; 
nor  ought  we  any  more  to  befriend  or  favor  them. 
In  proportion  as  we  love  their  persons  above  others, 
should  we  express  it  by  opposing*  their  sins.  We 
must  expect  to  meet  with  some  tender  persons  among 
them,  (especially  when  ini(|uity  hasgot  to  any  heaii, 
and  many  have  indulged  it)  who  will  be  as  pettish, 
and  as  impatient  of  reproof,  as  some  worse  men;  nay 
they  will  interest  piety  itself  with  their  faults,  and  say 
that  a  minister  who  preaches  against  them,  preaches 
against  the  godly.  But  the  servants  of  Chiist  must  do 
their  duty,   notwithstanding  men's  [U'evishneb?,  inut 


458  Regard  due  to  declining 

must  not  so  far  '-hate  their  brother,"*  as  to  forbear 
the  plain  rebuking  of  him,  and  "suffer  sin  to  lie  upon" 
his  soul. 

3.  Another  sort  of  persons  who  require  our  regard, 
are  declining  chuistians,  who  are  either  fallen  into 
some  scandalous  sin,  or  who  have  abated  their  zeal 
5^nd  diligence,  and  discover  that  they  have  "lost  their 
former  love." 

As  the  case  of  backsliders  is  very  sad,  our  diligence 
must  be  great  for  their  recovery.  It  is  sad  to  them- 
selves, to  have  lost  so  much  cf  their  life  and  peace 
and  usefulness;  and  to  have  become  so  serviceable  to 
Satan  and  his  cause.  It  is  sad  to  us  to  see  that  all  our 
I.ibor  is  come  to  this; — that  when  we  have  taken  so 
•much  pains  with  men,  and  have  entertained  such  hopes 
concerning  them,  all  should  be  so  far  frustrated.  It  is 
saddest  of  all  to  think  that  God  should  be  so  abused 
by  those  whom  lie  hath  so  loved,  and  for  whom  he 
has  done  so  much,  that  the  enemy  should  have  ob- 
tained such  an  advantage  over  their  graces;  and  that 
Christ  should  be  so  '-wounded  in  the  house  of  his 
friends;" — thut  the  name  of  God  should  be  evil  spoken 
of  through  them,  and  that  those  who  fear  him  should 
be  reproached  for  their  sakes.  Besides,  the  condition 
of  such  persons  is  deplorable,  as  a  partial  back-sliding 
has  a  tendency  tpwards  a  total  apostasy,  and  would 
end  in  it,  if  s[)ecial  grace  \^  ere  not  to  prevent  it.  The 
worse  the  condition  of  such  christians  is,  the  more  lies 
upon  us  for  their  effectual  recovery.  We  should  "re- 
store those  that  are  overtaken  with  a  fault,  in  the  spirit 
ol  mcekness;"i  and  yet  see  to  it,  that  the  sore  be  thor- 
ouglily  searched  and  healed,  what  pain  soever  it  cost. 
We  should  especially  look  to  the  honor  of  the  gospel, 

•  I.cv.  xiN,  17.        IG.ii.  vi»l. 


and  hmpted  Chr'n^i'mns  4.^:) 

and  see  that  such  persons  lise  by  such  fjrc  and  full 
confessions,  and  by  such  expressions  oT  true  rcper.tanee, 
that  some  reparation  may  be  made  to  the  ehuicii  and 
their  holy  profession,  for  the  wound  of  dishonui'  they 
had  given  both,  by  tiieir  sin.  Much  skill  is  reiiuircd 
to  the  restoring;  of  sucii  souls. 

4.  Much  of  our  assistance  is  necLSsary  for  such  of 
our  people  as  have  fallen  under  some  great  tempta- 
tion. 

Every  ministci*  thciefore,  sliould  have  mucli  insight 
into  '^Satan's  wiles."  We  of  all  persons,  should  "not 
be  ignorant  of  his  devices."  We  should  be  acquainted 
with  the  great  vaiitty  of  them;  with  the  cunning  craft 
of  his  instruments,  "who  lie  in  wait  to  deceive,"  and 
with  all  the  methods  used  by  the  grand  deceiver. 
Some  of  our  people  lie  under  temptations  to  error; 
especially  the  young,  the  unsettled,  the  self-conceited, 
and  snch  as  are  most  conversant  with  seducers. 
Young,  raw,  ungrounded  Christians,  are  commonly  of 
their  mind  who  have  most  interest  in  their  esteem, 
and  most  opportunity  of  familiar  conversation  to  draw 
them  into  their  way.  And  as  they  are  tinder-,  errone- 
ous persons  want  not  the  sparks  of  zeal  to  set  them  on 
fire.  A  zeal  for  eiror  and  opinions  of  our  own  is 
natural;  it  is  easily  kindled  and  kept  alive;  though  it 
is  far  otherwise  with  a  spiritual  zeal  for  God.  How 
much  prudence  and  industry  then  is  necessary  for  a 
pastor,  to  presf^rve  the  Hock  fiom  being  corrupted  with 
noxious  conceits;  and  especially  such  as  lie  under  pe- 
culiar trmptations  to  it!  Others  are  under  tempta- 
tions to  worldly-mindedness;  others  to  intemperance; 
others  to  lust; — some  to  one  sin,  and  some  to  another. 
A  faithful  pastor  therefore,  j^hould  have  his  eye  upon 
all  his  flock;  should  lain  r  to  be  acquainted  with  their 
natural  dispositions;  with  thrir  business  in  il.c  world; 


4G^         Disconsolate  and  livehj  Christians. 

with  the  company  they  live  in,  or  are  most  conversant 
with;  that  so  he  may  know  where  their  temptations  lie, 
and  endeavor  speedily,  prudently,  and  diligently  to  help 
them,  both  by  his  public  preaching  an(J  private  dis- 
course. 

5.  Another  branch  of  oiir  ministerial  work,  is  to 
comfort  the  disconsolate;  and  to  settle  the  peace  of 
our  people's  souls,  on  sure  and  lasting  grounds. 

To  which  end,  the  quality  of  their  complaints,  and 
the  course  of  their  lives  had  need  to  be  known;  for  all 
persons  must  not  have  the  same  consolations,  who 
have  the  same  comp!  lints.* 

6.  Another  part  of  our  work  with  regard  to  real 
Christians,  respects  those  who  are  strong  and  lively. 

They  have  need  of  our  assistance,  partly  to  prevent 
their  temptations  a«d  declensions,  or  to  preserve  the 
grace  they  have;  partly  to  help  them  to  a  further  pro- 
gress and  increase;  and  partly  to  direct  them  in  the 
improvement  of  their  graces  for  the  service  of  Christ 
and  the  assistance  of  their  brethren:  as  also  to  encour- 
ugethem  (especially  the  aged,  the  tempted,  and  the 
afflicted)  to  persevere,  that  they  "may  receive  their 
crown." 

III.  Those  whose  characters  are  doubtful  are  also 
to  be  regarded  both  in  our  public  and  piivate  dis- 
courses. 

There  are  some  of  our  flock,  who  by  a  professed 
willingness  to  learn  and  obey,  make  it  probable  that 
they  may  have  true  repentance  and  faith,  who  yet,  by 
their  ignorance,  or  lukevvarmness,  or  by  some  uneven 
walking,  will  occasion  us  fears  as  great  as,  or  greater 

•  The  niitlior  tells  us,  that  the  reason  of  his  brevity  on  tliishead,  was, 
Ihal  he  had  particularly  treated  ol'  it  in  his  oilier  works,  (See  vol.  i,  p. 
.381,  and  47r,  &.O.  See  also  his  "Directions  fcr  sinriliial -comfort,"  vol. 
ii,p.  846,  &,c.)— .ind  that  this  snbject  h;id  been  considered  at  larj^e  by 
several  other  authors,  particularly  by  Mr.  Boi.tom,  in  his  "Instruclione 
i'o^-  riglit  comforting." 


Doubtful  characters  how  to  be  treated.     461 

than  our  hopes,  with  regard  to  their  present  safety;  we 
may  see  occasion  to  doubt  the  worst,  though  we  have 
not  ground  to  charge  them  with  being  unconverted 
and  impenitent  persons.  1  think  hah'  that  come  to  me 
are  of  this  sort,  among  whom  1  ahiiost  dare  pronounce 
ten  to  one  to  be  unregenerate. 

Now  it  may  put  some  younger  ministers  to  a  difti- 
eulty  to  know  what  they  shouk!  do  with  this  sort  of 
people,  where  they  have  no  sufficient  giound  to  pro- 
nounce tliem  godly  or  ungodly,  whatever  their  fears 
or  hopes  may  be.  'I  would  advise  you  to  be  very 
cautious  how  you  pass  too  hasty  or  absolute  censures 
on  any  that  you  have  to  do  with;  because  it  is  not  an 
easy  matter  to  discern  tliat  a  man  is  certainly  graceless, 
who  professes  to  be  a  Christian.  Besides,  we  may  dis- 
charge our  duty  with  regard  to  such  persons,  without 
an  absolute  conclusion  concerning  their  real  characters. 
With  regard  to  such  let  the  following  hints  suflice. 

Keep  them  close  to  the  use  of  public  and  pri\'ale 
means. — Be  often  with  the  lukewarm  and  careless,  to 
admonish  and  awaken  tliem:  for  this  puipose  take  the 
opportunities  of  sickness,  which  will  bow  their  hearts 
and  open  their  ears — See  that  they  spend  the  Lord's 
day,  and  order  their  families,  aright.  Draw  them  oil 
from  the  temptations  to,  ai^.d  occasions  of  sin.  Charge 
them  to  come  to  you  for  help  when  their  minds  a=e 
distressed,  to  open  to  you  their  temptations  and  dan- 
gers before  they  are  swallowed  up  by  them.  In  your 
preaching,  and  your  discouise  with  them,  strike  at  the 
great  radical  sins;  self  seeking,  carnality,  sensuality, 
pride,  worldly- mindedncss,  infidelity,  &.c.  Pie^  them 
t-o  reading  the  scriptures,  and  c  tlur  good  books;  and 
diivct  them  to  such  as  are  most  likely  to  awaken  them. 
Engage  their  godly  neighbors  to  have  an  eye  over 
them.  .  Keep  up  discipline  in  the  church  to  awe  them. 


462       Opinionated  persons  how  to  be  treated. 

But  especially  maintain  the  life  of  grace  in  your  souls, 
that  it  may  so  appear  to  them  in  all  your  sermons,  that 
ever}'  one  w!io  comes  cold  to  the  assembly,  may  have 
his  mind  properly  affected  before  he  departs. 

[Thus  have  we  given  some  directions  for  discharg- 
ing our  ministerial  duty  with  regard  to  the  uncon- 
veited, — to  real  con  veils  of  various  classes, — and  to 
tli'jse  whose  characters  are  doubtful.  But  there  is 
another  sort  of  men,  whom  we  may  probably  meet 
with,  in  regard  to  whom  it  may  be  proper  in  this 
chapter,  to  give  a  few  hints  of  advice;]  That  is, 

IV.  OpiNiATED  PERSONS,  who  being  tainted  with 
pride  and  self-conceit,  are  more  ready  to  teach,  than 
to  be  taught; — who  rather  than  receive  instruction 
from  you,  will  quarrel  with  you,  as  ignorant  or  er- 
roneous. 

The  preservation  of  the  unity  and  peace  of  your 
congregations,  doth  very  much  depend  on  your  right 
dealing  with  such  persons  as  these.  [In  order  to  cure 
tiiem  of  their  conceits,  and  to. prevent  others  from  be- 
ing infected  with  them,  take  the  following  directions,] 

1.  If  any  such  person  should  fall  in  your  way  in 
any  of  your  private  conferences  with  your  people,  and 
by  his  impertinence  should  strive  to  divert  you  from 
better  discourse, tell  him  that  the  meeting  was  appointed 
fo;  another  use,  and  that  30U  think  it  improper  to 
pervert  it  from  that. — However  let  him  know,  tliat 
you  do  not  say  this  to  avoid  any  trial  of  the  truth, 
but  that  you  will,  at  any  other  time,  give  him  satis- 
i'artion,  or  receive  instruction  fiom  him. 

2.  When  you  meet  him  with  such  an  intent,  ask 
him  such  questions  as  appear  to  be  of  great  impor- 
tance, but  take  care  to  throw  some  difficulty  in  his 
\\ ay,  and  be  suie  to  keep  the  predicate  out  of  your 
questions:  put  him  most  upon  defining  or  distinguish- 


Opinionated  personti  hoxc  to  he  dealt  ivith.     4C;J 

ing.*  If  he  discover  his  ignorance  in  the  case  propos- 
ed, endeavor  to  humble  liini  under  a  sense  of  his 
pride  and  presumption,  in  going  about  with  a  teach- 
ing, contentious  behavior,  while  he  is  so  ignorant  in 
things  of  very  great  moment.  At  the  same  time,  see 
to  it  that  you  are  able*'to  ive  him  information  with 
regard  to  those  points,  wherein  you  iind  him  ignorant. 

3.  Take  care  to  discern  the  spirit  of  the  man 

If  he  be  a  settled  perverse  schismatic,  quite  transported 
with  pride,  hun>ble  him  as  much  as  you  can  before 
other  persons.  But  if  you  find  him  godly,  and  there 
is  hope  of  his  restoration,  only  do  this  in  a  private 
manner.  Do  not  let  fall  any  bitter  words  that  would 
tend  to  his  disparagement.  We  must  always  be  as 
tender  of  the  reputation  of  good  men,  as  our  fidelity 
to  them  and  the  truth  will  permit.  We  must  "restore 
such  with  the  spirit  of  meekness."  There  is  little 
hope  of  doing  them  any  good,  if  you  once  exasperate 
them,  and  disaffect  them  towards  you. 

4.  If  you  come  to  debate  any  controversy  with 
such  persoi^,  tell  them  that  seeing  they  think  them- 
selves able  to  teach  you,  it  is  your  desire  to  learn 

When  they  have  spoken  their  minds  to  you  in  their 
dictatorial  manner,  let  them  know,  that  they  have  said 
nothing  new  to  you;  that  you  had  considered  of  it  all 
before,  and  that  if  you  had  seen  divine  .evidence  for  it, 
you  had  received  it  long  ago:  that  you  are  truly  wil- 
ling to  receive  all  truth,  but  that  you  have  far  belter 
evidence  for  the  doctrines  you  have  embraced  than 
they  have  for  the  contrary.  If  they  desiie  to  hear 
what  your  evidence  is,  tell  them,  that  if  they  will 
hear  as  learners,  with  impartiality  and  humility,  freely 
entertaining  the  truth,  you  will   communicate  your 

•  The  author  produces  a   number  of  such  queslioiT!  (chnp.  v.ii,  §1) 
which  it  was  iudf?e<l  unnecessan  heie  lo  ret*in. 

60 


454  How  to  preserve  the  Church 

evidence  to  them  in  the  best  manner  you  can. — When 
you  have  brought  any  such  person  to  this,  first  shew 
him  your  reasons  against  the  grossest  imperfections  of 
his  own  discourse,  and  then  give  him  a  few  of  the 
clearest  texts  of  scripture  in  support  of  your  senti- 
jnents. — When  you  have  done,  give  him  some  book 
that  best  defends  the  truth  in  question;  desire  him  to 
peruse  it  carefully,  and  to  bring  you  a  sober  solid  an- 
swer to  it,  if,  after  the  perusal,  he  judge  it  i'o  be  un- 
sound. And,  if  you  can,  fasten  some  one  of  the  most 
striking  evidences  on  him  before  you  leave  him. — If 
he  refuse  to  read  the  book,  endeavor  to  convince  him 
of  his  unfaithfulness  to  the  truth,  and  his  own  soul. 

But  above  all,  before  you  part,  sum  up  the  truths 
wherein  you  are  bolh  agreed.  Ask  such  a  person 
whether  he  suppose  that  you  may  obtain  salvation  if 
you  live  according  to  your  faith?  And,  if  he  will  allow 
that  you  may. — whether  they  that  are  so  far  agreed 
should  not  live  in  love  and  peace,  as  children  of  the 
same  God,  and  heirs  of  the  same  kingdom? — Wheth- 
er, notwithstanding  your  smaller  difference,  you  are 
not  bound  to  hold  communion  in  public  worship  and 
church  relation,  and  to  walk  together  in  the  fear  of 
God?  And  whether  it  be  not  schism  to  separate  for 
the  sake  of  so  small  a  disagreement. 

5.  In  order  to  pie^erve  the  church  from  such  an 
mfection  it  is  desirable,  that  the  minister  be  so  far  su- 
perior to  the  people,  as  to  be  abl  to  teach  them,  and 
keep  them  in  awe,  and  manifest  their  weaknesses  to 
themselves  and  others. — The  truth  is  (a  truth  which 
cannot  be  hid)  it  i?  much  owing  to  the  weakness  of 
ministers,  that  our  poor  people  run  into  so  many  fac- 
tions. When  a  proud  seducer  has  a  nimble  tongue, 
and  a  minister  is  so  dull  or  ignorant  as  ii^  be  confound- 
pi'l  by  him  in  company,  it  brings  him  into  contempt. 


from  opmionafedj  contentious  People.         465 

and  overthrows  the  weak,  who  judge  his  to  be  the 
bi'st  cause,  that  talks  in  the  most  coniident,  plausible, 
aiid  triumphant  manner. 

6.  Endeavor  frequently  and  thoroughly  to  possess 
your  people's  minds  with  the  nature,  necessity,  and 
daily  use  of  the  greiit  uiu^iUestionable  principles  of  re- 
ligion, and  of  the  great  sin  and  danger  of  a  perverse 
zeal  about  the  lower  points;  especially  before  the 
greater  are  well  understood.  Convince  them  of  the 
obligations  we  arc  all  under,  to  maintain  the  unity 
and  peace  of  the  chuich. 

If  any  small  (but  hurtful)  controversy  should  arise, 
in  order  to  divert  them  from  it,  do  you  raise  a  great- 
er, yourself;  which  you  have  better  advantage  to 
manage,  and  which  is  not  likely  to  make  a  division. 
Let  contentious  persons  know  that  there  are  greater 

difficulties  than  theirs,  first  to  be  resolved Go  and 

converse  with  the  persons  whom  you  perceive  to  be 
affected  with  any  noxious  aonceits,  as  soon  as  possi- 
ble. When  a  fne  is  kindling,  resist  it  in  the  beginning, 
and  make  not  light  of  the  smallest  spark. 

7.  Preach  to  such  auditors  as  these,  come  highei* 
points  vvh'ch  shall  be  above  their  understandings. 
Feed  them  not  always  "with  milk,"  but  sometimes 
with  "strong  meat;"  for  it  exceedingly  puffs  them  up 
with  pride,  when  they  hear  nothing  from  ministers, 
but  what  they  already  know,  and  can  say  themselves; 
this  it  is  that  makes  them  think  themselves  as  wise  as 
you,  and  as  fit  to  be  teachers,  and  it  is  this  that  hath 
set  so  many  of  them  on  preaching:  For  they  believe 
that  you  know  no  more  than  you  preach. — However, 
don't  neglect  the  great  fundamentals  of  religion,  nor 
wiong  other  persons  fur  their  sakes, 

8.  Be  sure  to  preach  as  little  as  possible  against 
such  peisons  as  these.     Never  in  a  direct  manner  op- 


466  And  how  to  use  people^ s  Gifts, 

pose  their  sect  by  name,  or  any  reproachful  title;  for- 
such  persons  are  ordinarily  exceeding  tender,  proud, 
passionate,  and  rash:  so  that  they  will  but  hate  you, 
and  fly  from  you  as  an  enemy,  and  say  that  you  rail 
at  them.  Without  mentioning  them,  lay  the  groundiJ 
':learly  and  soundly,  which  must  subvert  their  er- 
ROR&.  If  you  are  obliged  at  any  time  to  deal  with 
them  directly,  handle  the  controversy  thoroughly, 
peaceably,  and  convincingly.  Be  not  long  upon  it; 
don't  say  all  that  can  be  said;  but  choose  that  which 
they  can  have  the  least  pretence  to  quarrel  with,  and 
omit  what  would  require  more  trouble  to  defend. 

9.  Keep  up  private  meetings,  and  draw  these 
persons  in  among  you:  manage  them  prudently,  and 
by  this  means  you  may  keep  them  from  such  meet- 
ings among  themselves  as  will  promote  divisions.  Pro- 
fessors very  commonly  will  have  private  meetings; 
which,  if  well  conducted,  are  of  great  use  to  their  edi- 
fication; but  if  not,  will  be  of  bad  consequence. 

In  the  management  of  them  for  the  present  purpose 
observe  the  following  rules.  Be  sure  that  you  give 
a  constant  attendance.  Let  not  the  exercises  of  the 
meeting  be  such  as  encourage  private  men's  ostenta- 
tion of  their  gifts,  but  such  as  tend  to  the  edification  of 
the  people.  Do  not  let  private  men  preach  or  ex- 
pound scripture;  nor  let  every  one  speak  to  questions 
of  his  own  proposing;  but  do  you  repeat  the  sermons 
you  have  preached,  call  upon  God  in  prayer,  and  sing 
his  praise.  Yet  let  there  be  some  opportunity  for  the 
people  to  speak.  When  you  have  done  repeating,  give 
them  liberty  to  propose  any  difficulties  thc}^  want  to 
have  resolved  respecting  the  subject  in  hand,  or  any 
other.  If  you  perceive  any  of  them  bent  upon  the 
exercise  of  their  abilities  for  ostentation ,  be  not  too 
severe  upon  them,  but  mildly  let  them  know,  that   it 


in  order  to  prevent  Divisions.  461' 

is  for  their  good  and  the  edification  of  the  church,  that 
you  oppose  it.     However, 

10.  Make  use  of  your  people's  gifts  to  the  utter- 
most, as  your  helpers,  in  their  proper  places,  in  an  or- 
dinary way,  and  under  your  guidance.  This  may 
prevent  them  from  using  them  in  a  disorderly  way, 
in  opposition  to  you.  It  has  been  a  great  cause  of 
schism,  that  ministers  have  contemptuously  refused 
to  make  use  of  private  men's  gifts  for  their  assistance, 
and  thrust  them  too  far  from  holy  things.  The  good 
work  is  likely  to  go  on  but  poorly,  if  none  but  minis- 
ters are  employed  in  it.  By  a  prudent  improvement 
of  the  gifts  of  the  more  able  christians  (none  of  which 
God  gave  to  be  buried,  but  for  common  use)  we  may 
receive  mucli  help  from  them,  and  prevent  their  abuse, 
as  lawful  marriage  prevents  fornication. 

You  may  use  the  gifts  of  your  people  for  several 
purposes:  e.  g.  urge  them  to  be  diligent  in  teaching, 
catechising,  and  praying  with  their  own  families.  Rec- 
ommend it  to  them  to  step  out  now  and  then  to  their 
ignorant  neighbors,  tj  catechise  and  instruct  them,  in 
meekness  and  patience.  Desire  them  to  go  often  to 
impenitent  and  scandalous  sinners,  and  endeavor,  \\ith 
all  possible  skill  and  earnestness,  yet  abo  with  love 
and  patience,  to  reform,  convert,  and  save  their  sciils. 
Acquaint  them  with  their  duty  of  watching  over  eacii 
other  "in  brotherly  love,"  of  "admonishing  and  ex 
horting  one  anotherdaily;"  if  any  of  them  walk  disor- 
derly, to  reprove  them,  and  if  they  prevail  not,  'to  tcU 
the  oiiiccrs  of  the  church,"  that  they  may  be  further 
dealt  with,  as  Christ  has  appointed.  At  your  private; 
meetings  employ  them  in  prayer.  In  some  cases  send- 
them  to  visit  particular  persons  in  your  stead,  when 
you  are  prevented  from  going.  Let  some  of  them  be 
clwsen  to  represent,  and  be  agents  lor  the  church,  iiv 


4GS  fj^e  should  exercise  Christian  lov€, 

afTairs  of  importance  relating  to  it.  Let  such  as  are 
fit,  be  made  subservient  officers,  I  mean  Deacons,  that 
they  may  afford  you  help  in  a  regular  way;  and  then 
tliey  will,  by  their  relation,  discern  themselves  obliged 
to  maintain  the  unity  of  the  church,  and  the  authority 
of  the  ministry.  But  be  sure  that  they  may  be  men 
competently  qualified  for  the  office. 

I  am  persuaded,  if  ministers  had  thus  used  the 
abilities  of  tlieir  ablest  members,  they  might  have  pre- 
vented muchoftlie  division,  distraction,  and  apostasy, 
that  have  befallen  us;  for  they  would  then  have  found 
enough  upon  their  hands,  for  higher  parts  than  theirs, 
without  invading  the  ministry;  and  would  have  seen 
cause  to  bewail  the  inequality  of  their  abilities,  to  the 
work  which  belonged  to  them.  Experience  would 
have  convinced  and  humbled  them  more  than  our 
words  will  do. 

ll.  Still  keep  up  christian  love  and  familiarity  even 
with  those  that  have  begun  to  warp  and  make  defec- 
tion: lose  not  your  interest  in  them  while  you  have 
any  thoughts  of  attemptmg  their  recovery. 

If  they  withdraw  into  sepiu-ate  meetings,  follow 
thesn.  and  enter  into  a  mild  debate  as  to  the  lawful- 
ness of  it.  Tell  them  that  you  have  a  mind  to  hear 
wb.at  they  have  to  say,  and  to  be  among  them  for 
tlieir  good,  if  they  will  give  you  leave,  for  fear  they 
.should  run  to  fuither  evil.  You  will  thereby  prevent 
much  reviling,  and  the  venting  of  further  errors,  and  by 
a  moderate  gentle  opposition  of  them,  may  in  time,  con- 
vince them  of  their  folly:  and  by  this  means,  if  any 
seducers  come  from  abroad  to  confirm  them,  you  will 
be  ready  to  oppose  them,  and  so  will  at  least  do  much 
to  prevent  thcinci'ease  of  their  party. 

Ministers  themselves  have  occasioned  many  divis 
vjn-  !P.  England,  by  contemning  those  that  have  with- 


and  sfrive  io  exec/  irregular  Preachers.  460 

drawn  into  scpKiratr  mcninos;  by  talkiroaaainft  (hem, 
and  by  reproving  tbrn^,  in  tbc  [Hilpit:  v.  liilc  tbcy  bave 
been  entire  strangers  to  tbcm,  or  bave  sbnnncd  (beir 
company,  and  in  tbc  mean  time  bave  given  seducers 
an  opportunity  to  be  familiar  with  tbem,  and  to  do 
wbat  they  pleased  witb  tbem  witbout  contradiction. 
Ob  tbat  ministers  bad  been  less  piiilty  of  tbe  ciiorsarid 
schisms  tbat  ihcy  talk  against!  But  it  is  easier  to  chide 
sectaries  in  the  pulpit,  and  subscribe  a  testimony 
against  them,  than  to  play  the  skilful  physician  for 
their  cure,  or  to  do  the  tenth  part  of  our  dily  to  pre- 
vent or  heal  their  disorders.  I  am  not  finding  fault 
with  prudent  leprehcnsions  of.  or  testimonies  against 
tiicm  in  public:  but  I  think  too  many  of  us  have  cause 
to  fear,  lest  we  do  but  publicly  pi  (claim  cur  iwu 
shame,  by  our  negligence  or  weakness;  and  lest,  in 
condemning,  and  testifying  against  tlicm,  we  testify 
against  and  condemn  ourselves. 

12.  In  order  to  preserve  your  church  from  divis- 
ions, and  to  keep  your  people  from  running  after  ir- 
regular, libertine  preachers,  be  suie  tbat  you  mwr  let 
bhese  authors  of  schism  out-do  you  in  any  thing  tl:at  is 
good. 

As  truth  shouid  be  more  effectual  for  sanctificalion 
than  error,  if  you  give  tbcm  ibis  advantiige.  yow  give. 
them  the  day,  and  all  your  disputations  will  do  but 
little  good.  Weak  people  judge  all  by  the  outward 
appearance,  and  by  tbe  ellects.  not  beirg  able  to  ju('ge 
of  the  doctrine  itself:  they  think  he  has  tbe  best  cause, 
whom  they  take  to  be  the  best  man.  1  extend  tbisiule 
both  to  doctrine  and  to  life:  e.  g.  If  a  libertine  preach 
FRKE  GRACE,  do  you  pi'cacb  it  up  more  efiectually  than 
he:  be  much  upon  it, and  make  it  morcgloiious,on  right 
grounds,  than  he  can  do  on  bis  wrong.  If  on  tie  like 
pretence  he  magnify  the  grace  of  iajvk,  do  r.ot  ccu' 


470  Must  excel  Seducers  in  Practice. 

tj^adict  him  in  the  affirmative,  only  in  the  negative,  and 
destructive  part:  but  go  beyond  him,  and  preach  up 
the  LOVE  OF  God.  with  its  motives  and  effects,  more 
fully  aad  effectually  than  he  can  do,  on  the  corrupt 
grounds  on  which  he  proceeds:  or  else  you  will  make 
all  the  silly  people  believe,  that  the  difference  between 
you  and  him  is,  that  he  is  for  free-grace,  and  for  the 
love  of  God,  and  that  you  are  against  both.  So  if  an 
enthusiast  talks  of  the  Holy  Ghost,  as  the  light  and 
witness  and  law  within  us,  do  you  fall  upon  that  subject 
too,  and  do  that  well  which  he  does  ill;  preach  up  the 
office  of  the  Holy  Spirit;  his  indwelling  and  operations; 
the  light  and  testimony  and  law  within  us,  better  than 
he  does.  You  must  dwell  upon  these  things  in  your 
preaching,  as  well  as  he;  for  the  people  will  take  no 
notice  of  a  short  concession.  I  might  mention  many 
more  instances  to  this  purpose,  but  these  will  be  suffi- 
cient to  shew  what  I  mean:  the  sum  of  which  is,  that 
preaching  truth  is  the  most  successful  way  of  confut- 
ing error.     Further, 

We  should  be  careful  that  seducers  do  not  excel  us 
in  the  practice  of  religious  duties,  any  more  than  in 
defending  any  sacred  truths. 

Do  any  of  them  express  an  hatred  of  sin,  and  a  de- 
sire of  church-reformation?  We  should  much  more. 
Do  they,  when  they  meet  together,  spend  their  time 
in  religious  discourse,  instead  of  vain  jangling?  liCt 
us  do  so  much  more.  Are  they  unwearied  in  propa- 
gating their  opinions?  Let  us  be  much  more  diligent 
in  propagating  the  truth.  Will  they  condescend  to 
the  meanest,  and  "creep  into  houses  to  lead  captive 
the  silliest"  of  the  flock?  Let  us  stoop  as  low,  and  be 
as  diligent  to  do  them  good.  Are  they  loving  to  their 
party  and  contemners  of  the  world?  Let  us  be  lovers 
of  all:  especially  of  all  the  saints.     Let  us  "do  good 


Meekness  and  Patience  recommended.        471 

to  all,  especially  to  those  of  the  household  of  faith." 
Let  us  love  an  enemy  as  well  as  they  can  do  a  friend. 
Let  us  be  more  just  than  they;  more  merciful  than 
they;  more  humble,  meek,  and  patient  than  they;  "for 
this  is  the  will  of  God,  that  by  well-doing,  we  put 
to  silence  the  ignorance  of  foolish  men."*  There  is 
no  virtue  wherein  your  example  will  do  more  to  abate 
men's  prejudices,  than  humilit3^,  meekness,  and  self- 
denial.  Forgive  injuries,  and  ''be  not  overcome  of 
evil  but  overcome  evil  with  good."  Imitate  our  bles. 
scd  Lord,  ''who  when  he  was  reviled,  reviled  not 
again."  Take  not  up  carnal  weapons  against  your 
enemies  (further  than  self  preservation  or  the  public 
good  requireth  it,)  but  overcome  them  with  kindness, 
patience,  and  gentleness.  If  you  believe  that  Christ 
was  more  imitable  than  C.ilsar  or  Alexander^  and 
that  it  is  more  glorious  to  be  a  christian  than  a  con- 
queror, or  to  be  a  man  than  a  beast,  contend  with 
charity  and  not  with  violence.  Do  not  set  force 
against  forces  but  meekness,  love,  and  patience.  If 
we  thus  excel  these  men  in  an  holy,  harmless,  right- 
eous, merciful,  fruitful,  and  heavenly  life,  as  well  as 
in  soundness  of  doctrine,  '*by  our  fruits  we  shall  be 
known;"  and  the  weaker  sort  of  people  will  see  the 
truth,  iu  this  reflection  of  it,  who  cannot  sec  it  in  it- 
self. Then  our  ''light  will  so  shine  before  men,  that 
tliey  may  be  led  to  gloril'y  our  Father  who  is  in  heav- 
en:" and  even  "they  that  obey  not  the  word,  may, 
without  the  word,  be  won  by  the  conversation"!  of 
tiicir  teachers. 

Oh  h(;w  happy  had  I^ncland  been;  how  happy 
had  all  the  churches  beer,  if  the  ministers  o'(  the  gos- 
pel had  taken  these  courses:  This  would  have  done 

•  1  Pet.  ii,  15  i   1  Fet.  jii.  \,7. 

«l 


4i^  Of  Catechising. 

more  against  error  and  schism,  than  all  our  exclaim- 
irg  against  them  hath  done,  or  than  all  tlie  force  of 
tJie  magistrate  can  do, 

CHAPTER  IV. 

I  K  catechising:*  avith  particulah  diuections  in  refer 

ENCE    TO    IT. 

[HAVING  treated  of  private  and  personal  instruc- 
tion, we  proceed  to  recommend  one  very  excellent 
and  useful  method  of  conducting  it,  viz.  by  Cate- 
chising.]— For  the  better  management  of  this  work, 
the  following  directions  may  be  of  service: — they  are 
of  two  kinds,  viz.  for  bringing  your  people  to  comply 
Avith  your  design, — and  for  executing  it  in  the  most 
acceptable  and  useful  manner. 

1.  In  order  to  bring  those  persons  to  comply  with 
Uiis  method  of  instruction,  (whom  you  think  proper, 
thus  to  instruct,) 

It  will  be  a  matter  of  vast  importance  to  behave 
yourselves,  through  the  main  course  of  your  ministry, 
in  such  a  manner  as  may  convince  them  of  your  abili- 
ty, and  your  unfeigned  love  to  them.  When  people 
are  convinced  that  a  minister  is  qualified  for  his  work, 
and  intends  no  private  ends  of  his  own,  but  merely 
their  good,  they  will  more  readily  stoop  to  his  advice, 
and  be  persuaded  by  him. 

Supposing  this  general  preparation,  the  next  thing 
to  be  done  is,  to  convince  your  people  of  the  benetit 
and  necessity  of  this  method  of  instruction,   for  the 

•  By  CateciiisinC,  llie  autlinr  plainly  meant,  not  only  he;;ring' per- 
sons lepeut,  and  expounding  to  tliem,  a  form  of  wouds  contaiiung  the 
i,n-and  and  common  principles  of  rclig-ion;  but  proposing  to  ihem  familial- 
<liicstions  of  oi'R  OWN,  in  order  the  better  to  judge  of  their  knowledge 
and  dispositions,  and  to  be  the  more  capable  of  suiting  oiu-  instruction 
and  admonitions  to  them.  And  this  method  he  recommends  to  l)e  used 
not  only  with  respect  to  children,  but  tliose  who  are  come  to  yeats  (»*' 
maUuily. 


How  to  iwepare  the  People  for  Catccliis'mg.     473 

good  of  their  souls.  In  order  to  tliis,  it  will  be  prop- 
er to  preach  some  plain  and  serious  sermons  to  shew 
the  benefit  and  necessity  of  an  acquaintance  with  di- 
vine truths  in  general,  particularly  the  great  princi- 
ples of  religion;  and  that  persons  advanced  in  life 
have  equal  need  to  be  instructed  in  them  with  others, 

and  in  some  respects  greater Make  them  understand 

that  this  is  not  an  arbitrary  business  of  your  devising 
or  imposing,  but  that  "necessity  is  laid  upon  you"  to 
look  to  every  member  of  your  flock,  according  to 
your  ability,  and  that  if  you  neglect  to  do  it,  they 
may  "perish  in  their  iniquities,  and  their  blood  be  re- 
quired at  your  hands."  When  this  is  done,  furnish 
every  family  with  a  catechism  [where  you  apprehend 
they  need  it]  or  sec  that  they  furnish  themselves. — 
Take  a  catalogue  of  the  names  of  all  those  whom  you 
intend  thus  to  instruct,  that  you  may  know  whom  to 
expect,  and  who  fail  to  give  their  attendance.  Deal 
very  gently  with  them,  and  take  off  all  discourage 
ments  as  effectually  as  you  can.  Do  not  insist  upon 
every  person's  committing  the  catechism  to  memory; 
but,  where  they  labor  under  peculiar  difilculties,  only 
exhort  them  to  read  it  often,  and  get  the  substance  of 
it  into  their  minds  and  hearts.  If  any  persons  will 
not  submit  to  be  thus  instructed  by  you,  go  to  them 
and  expostulate  the  matter  with  them;  know  what 
their  reasons  are;  and  convince  them  of  the  sinfulness 
and  danger  of  contemning  the  help  that  is  offered 
them.  Souls  are  so  precious,  that  we  sliould  not  lose 
one  for  want  of  labor;  but  should  follow  theni  while 
there  is  any  hope,  and  not  give  tlieni  up  as  desperate, 
till  there  be  no  remedy.* 

•  "Ip^norant  souls  (says  Mr.  Gun:rAi.)  (ocl  no  such  smart  as  to  pu» 
tliem  up  m  inqimlnj  K>r  a  pliysiciaii.  If  the  minister  sir.y  till  thiy  scn.l 
for  him  to  insirucl  lliem,  he  may  so-mcr  hear  the  bell  \rn  for  llicni  than 
any  mcssengtr  rome  forhim.     Yoi  must  3<-»*k  '.I;'M1i  u'il,  nti.l  \»i\  rxytcv 


474      Particular  Directions  for  Catechising;. 


2.  Having  brought  your  people  to  comply  with 
this  kind  of  instruction,  the  next  thing  to  be  consid- 
ered is,  how  you  should  deal  the  most  effectually  with 
them  in  the  work. 

And  I  must  say  that  I  think  it  is  a  much  easier 
matter  to  compose  and  preach  a  good,  sermon,  than 
to  deal  rightly  with  an  ignorant  man  for  his  instruc- 
tion in  the  principles  of  religion.  This  work  will  try 
the  abilities  and  tempers  of  ministers;  it  will  shew  the 
difference  between  one  man  and  another,  more  than 
pulpit  preaching  can  do.  Good  bishop  Usher  ob- 
serves, "As  the  laying  of  the  foundation  skilfully,  is 
a  matter  of  the  greatest  importance  in  the  whole 
building,  so  it  is  the  very  masterpiece  of  the  wisest 
builder,  Thus  the  apostle  Paul  conceived  of  it  when 
he  said,  "according  to  the  grace  of  G;)d  given  to  me, 
as  a  wise  master  builder,  I  laid  the  foundation."*  The 
neglect  of  this,  is  the  frustrating  the  whole  work  of 
the  ministry. — The  directions  which  I  think  should 
be  observed  in  managing  this  work  are  the  following. 

1 .  When  your  people,  one  family  or  more,  come 
to  you,  (which  perhaps  it  will  be  the  best  for  them  to 
do,t)  begin  your  work  with  a  short  preface  to  remove 
all  discouragements,  and  to  prepare  them  for  your  in- 

^ha'  they  will  come  to  yon.  These  are  a  sort  of  people  that  are  more 
afraid  of  their  romeily  than  their  disease,  and  study  more  to  hide  their 
iq^norance  than  to  have  it  cured:  it  shoidd  make  us  pity  them  the   more 

because  they   can   pi'y   themselves  so  little It  is  an  imhappiness 

,to  some  of"  us,  who  have  to  do  with  a  multitude,  that  we  cannot  attend 

on  therm,  as  their  needs  require  .  .   .  but  let  us  look  to   it,  that  though 

we  cannot  do  what  we  shouhl,   we  be  not  wanting  in  what  we  may." 

GuRNM.'s  Christi.in  Armour,  p.  235,  quoted  by  the  author  at  tiic  end 

of  his  preface.     (Fifth  Edition  fol,  p.  89.)     The  whole  passage  is 

wcirth  reading', 

•  1  Cor,  iii,  10.  _ 
"i  Mr.  Baxter,  in  his  prefiicc,  tells  us  what  was  his  method:  "At  tlie 
delivery  of  the  catechisms  (says  lie)  1  take  a  catalogue  of  all  the  persons 
;jf  understa\»-ling  in  tiie  parish;  tlie  clerk  goes  a  week  beforehand  to  every 
iamity  to  tell  them  when  to  come  and  at  what  hour:  c.  g.  one  family  !\t 
sijflit  o'clf)::k,  th'j  ii!:xt  at  nine,  tht-  next  at  ten,  8cc." 


PaHicidar  Directions  for  Catechising.       475 

strnctions:  c  g.  "It  may  perhaps  appear  to  some  of 
you  (my  friends)  an  uncommon  and  troublesome  busi- 
ness, which  I  now  put  you  upon:  but  I  hope  you  will 
not  think  it  needles*?.  Had  I  thought  so,  I  should 
have  saved  you  and  myself  this  labor.  But  God  Ims 
told  me  in  his  word,  how  great  a  thing  it  is  to  have 
the  charge  of  souls,  and  that  the  "blood  of  tliem  that 
perish  will  be  required  at  the  hands"  of  such  ministei^ 
as  neglect  them;  so  that  my  conscience  will  not  suffer 
me  to  be  so  guilty  of  such  a  neglect,  as  I  have  been. 
The  Lord  only  knows  how  long  you  and  I  may  be 
together;  it  therefore  concerns  me  to  do  what  I  can 
for  your  salvation,  and  my  own,  before  I  leave  you- 
and  the  world.  I  hope  you  will  be  glad  of  help  in  so 
needful  a  work,  and  not  think  much  of  it  that  1  put 
y  ui  to  this  trouble,  wlicn  even  the  trifles  of  the  \vorld 
cannot  be  gotten  without  much  greater." 

2.  In  general,  take  each  person  alone,  and  discourse 
with  him  out  of  the  hearing  of  the  rest:  for  some,  do 
not  like  to  be  questioned  before  others,  and  cannot 
answer  you  with  fi-eedom.  However  let  none  be 
piescnt  but  those  of  the  same  family,  or  those  with 
whom  they  are  familiar,  1  find  by  experience  that, 
in  general,  people  will  bear  plain  and  close  dealing 
about  their  sin,  their  misery,  aild  their  duty  wlen 
you  have  them  alone,  better  than  when  others  arc 
present, 

3.  As  for  those  that  commit  a  catechism  to  memory, 
it  may  be  proper  at  the  beginning  of  these  exciciscs, 
to  take  an  account  of  what  they  have  learned,  and  to 
hear  them  repeat  the  answers  to  each  queirtion. 

4.  When  you  form  (jucstions  of  your  own  to  pro- 
pose to  them,  be  careful  of  the  following  things.  Let 
them  be  such  as  they  may  perceive  to  be  of  great  im- 
portance,  and  of  the  nearest  concernment  to  them- 


476        Particular  Directions  for  Catechising. 

selves:  e.g.  "What  do  you  think  becomes  of  men 
when  they  die?  Do  you  believe  that  you  have  sinned? 
What  doth  sin  deserve?  What  remedy  hath  God 
provided  for  saving  sinful  and  miserable  souls?  Hath 
any  one  suffered  for  sin  in  our  stead?  Who  are  they 
that  God  will  pardon?  What  change  must  be  made 
on  all  that  will  be  saved?  And  how  is  it  made?  Where 
is  our  chief  happiness,  and  what  must  our  hearts  be 
most  set  upon?"  Take  heed  of  asking  them  any  nice, 
doubtful,  or  difficult  questions.  Be  very  cautious  how 
you  put  them  upon  defmitions,  or  descriptions:  so 
contrive  to  bring  the  predicate  into  your  questions, 
that  they  may  perceive  what  you  mean:  e.  g.  "What 
is  God?  Is  he  llesh  and  blood  as  we  are,  or  is  he  a 
spirit?"  Look  not  after  words  but  things;  and  often 
leave  them  to  a  bare  yes,  or  no;  for  there  are  many 
elderly  and  even  godly  people  who  cannot  speak  their 
minds  in  any  tolerable  expressions.  If  you  find  them 
at  a  loss,  and  unable  to  answer  you,  do  not  drive  them 
on  too  hard,  or  too  long,  lest  they  should  imagine  that 
you  only  intend  to  puzzle  and  disgrace  them.  When 
you  perceive  them  troubled  that  they  cannot  answer, 
take  off  their  burden  by  answering  the  question  your- 
self; and  then  do  it  thoroughly  and  plainly,  that  they 
may  understand  it  before  you  leave  them. 

5.  When  you  have  done  what  you  think  necessary 
in  trying  their  knowledge,  proceed  to  instruct  them 
further.  This  must  be  done  according  to  their  several 
characters.  If  the  person  be  a  professor,  fall  upon 
something  which  you  apprehend  he  most  needs;  either 
explain  some  doctrine,  or  lay  the  foundation  of  some 
duty  which  you  have  reason  to  think  he  neglects,  &c. 
If  the  person  be  grossly  ignorant,  give  him  a  plain 
familiar  summary  of  the  Christian  religion;  for  though 
he  may  have  it  in  the  catechism,  a  more  familiar  way 


Fartlciduv  Directions  J  or  Catechisiug.       477 

of  discoursing  upon  it,  may  help  him  better  to  under- 
stand it.  If  you  perceive  he  docs  not  understand  you, 
go  over  it  again;  then  ask  him  whether  he  does  or  not; 
and  endeavor  to  leave  it  fixed  in  his  memory. 

If  you  suspect  any  to  be  ungodly,  whether  they  be 
grossly  ignorant  or  not,  make  a  prudent  inquiry  into 
their  states.  The  least  offensive  way  of  doing  it  will 
be  to  take  your  occasion  from  some  article  in  the 
catechism,  which  they  have  repeated:  e.  g.  "Though  I 
Iiave  no  desire  needlessly  to  pry  into  the  secrets  of 
any,  yet  because  it  is  the  office  of  a  minister  to  give 
advice  to  his  people  in  the  matters  of  salvation,  and 
because  it  is  so  dangerous  a  thing  to  be  mistaken, 
where  life  or  death  eternal  are  depending,  I  would  in- 
treat  you  to  deal  faithfully,  and  tell  me  whether  you 
ever  found  this  great  change  upon  your  hearts; — 
whether  you  live  in  this  or  that  sin; — or,  whether  you 
perform  this  or  that  duty,  &c.  If  any  such  person 
tells  you  he  hopes  he  is  converted,  shew  him,  in  the 
plainest  manner,  what  true  conversion  is;  then  renew 
and  enforce  the  inquiry.  Ask  him  such  questions  as 
these:  "Can  you  truly  say,  that  all  the  known  sins  of 
your  past  life  are  the  grief  of  your  heart?  That  you  have 
felt  yourself  undone  by  them?  That  you  have  gladly 
entertained  the  news  of  a  Savior,  and  havx  cast  your 
soul  upon  Christ  alone  for  salvation?  Can  you  say 
from  your  heart  that  you  hate  the  sins  which  you  for- 
merly loved,  and  that  you  now  love  that  holy 
life  for  which  once  you  had  no  relish?  Do  you  live 
in  the  practice  of  any  known  sin,  or  in  the  neglect  o( 
any  known  duty?  Is  the  main  course  and  the  bent 
of  your  whole  life  to  please  God,  and  enjoy  hiin  for 
ever?"  iMcntion  pai-ticularly  some  of  those  duties  which 
you  most  suspect  him  to  omit,  and  ask  him  whether 
he  performs  them:  especially  ruAViR,  in   the  family. 


47S       Particular  Directions  for  Catechising. 

and  in  secret;  as  also,  how  he  spends  the  Lord's  day? 

7,  If  you  discern  an  apparent  probability  that  the 
person  is  in  an  unconverted  state,  your  next  business  is 
to  labor,  with  all  your  skill  and  power,  to  bring  his 
heart  to  a  sense  of  his  condition.  Address  him  in 
some  such  manner  as  this:  ''Truly  friend,  the  Lord 
knows  I  have  no  mind  to  make  your  case  worse  than 
it  is,  nor  to  occasion  you  any  unnecessary  fear  or 
trouble;  but  I  suppose  you  would  take  me  for  an  en- 
emy, and  not  a  faithful  friend,  if  I  should  Hatter  you 
and  not  tell  you  the  truth.  I  much  fear  that  you  are 
yet  a  stranger  to  the  new  and  divine  life.  If  you  were 
a  Christian  indeed,  you  would  not  have  lived  in  such 
a  sin,  &c.  &c.  Alas!  What  have  you  been  doing? 
How  have  you  spent  your  time,  that  you  are  so  ignor- 
ant, and  so  unprepared  for  death  if  you  should  now 
be  called  to  it?  What  if  you  had  died  before  now  in 
an  unconverted  state?  What  had  become  of  you,  and 
where  had  you  now  been?"  Here  be  very  earnest;  if 
you  get  not  the  heart  you  get  nothing.  That  which 
does  not  affect  is  soon  forgotten. 

Let  this  be  followed  with  a  practical  exhortation 
concerning  the  nature  and  necessity  of  closing  with 
Christ,  and  the  use  of  every  proper  means,  for  the 
time  to  come,  to  avoid  former  sins.  Speak  to  them 
to  this  effect.  "I  am  heartily  sorry  to  find  you  in  so 
bad  a  case,  but  should  be  more  so  to  leave  you  in  it. 
Let  me  therefore  intreat  you  for  the  Lord's  sake,  and 
for  your  own  sake,  to  regard  what  I  shall  say  to  you. 
It  is  a  great  mercy  tliat  you  was  not  cut  off  in  your 
natural  state;  that  you  Irave  yet  life  and  time;  especial- 
ly that  there  is  a  sufficient  remedy  provided  for  you  in 
the  blood  of  Christ.  Tl  ere  is  yet  a  possibility  of  your 
being  converted  and  saved.  Let  me  then  entreat  you, 
nut  to  rest  in  youi'  present  condition,  since,  if  you  do. 


Particular  Directions  for  Catechising.      479 

you  must  perish  forever.  Think  seriously  of  the  van- 
ity of  the  world;  the  awful  nature  of  eternity;  and 
the  importance  of  religion.  Without  any  delay,  accept 
of  the  salvation  offered  in  the  gospel,  and  close  with 
the  Lord  Jesus  Christ  who  offers  it  to  you.  Resolve 
immediately  against  your  former  sins,  and  be  diligent 
in  the  use  of  all  God's  appointed  means,  till  the  great- 
change  of  regeneration  be  wrought.  Because  you 
cannot  effect  this  change  yourself,  betake  yourself  daily 
to  God  in  prayer,  and  beg  of  him  to  effect  it,  as  well 
as  pardon  your  sins.  A-'oid  carefully  all  temptations 
to,  and  occasions  of,  sin.  Forsake  your  evil  compan- 
ions, and  join  the  company  of  them  that  fear  God. 
Especially  spend  the  Lord's  day  in  holy  exercises,  both 
in  public  and  private:  lose  not  any  time,  but  especially, 
lose  not  that  most  precious  time  which  God  has  given 
you  to  be  instructed  by  him,  and  prepared  for  your 
la'/er  end."  Be  sure,  if  you  can,  to  get  a  promise 
from  such  persons  that  they  will  attend  to  your  advice. 
Ask  it  solemnly;  reminding  them  of  the  presence  of 
God  who  hears  their  promises,  and  will  expect  the 
performance. 

8.  Tl)rou>2;h  the  whole  of  these  exercises  see  that 
your  manner,  as  well  as  matter,  be  suited  to  the  end. 
Make  a  difference  according  to  the  diflerence  of  the 
persons  you  have  to  deal  with.  With  the  dull  and 
obstinate,  you  must  be  earnest  and  severe:  with  the 
tender  and  timorous  you  must  mildly  insist  upon  di- 
rection and  confirmation.  With  the  young,  you  must 
lepresent  the  shame  and  evil  of  sensual  pleasures,  and 
the  necessity  of  mortification:  with  the  aged,  you 
must  disgrace  the  present  world;  you  must  rcpreiycnt 
the  neai'ness  of  their  change;  aiitl  the  aggravations  of 
their  sins,  if  they  live  and  die  impenitent.  With  ^our 
inferiors,  vou  may  be  very  free:  with  your  superior? 


480      Particular  Directions  for  Catechising, 

and  ciders,  you  must  speak  with  more  reverence.  To 
the  rich,  the  nature  and  necessity  of  self-denial  must  be 
opened:  to  the  poor,  we  must  shew  the  great  "riches 
of  glory"  proposed  to  them  in  the  gospel  The  evil 
and  danger  of  those  sins  must  be  insisted  on,  to  which 
each  one's  age,  or  sex,  or  temperature  of  body,  or  em- 
ployment in  the  world,  does  most  incline  them.  Be 
as  condescending,  familiar,  and  plain,  as  possible  with 
those  of  the  weakest  capacities.  Give  them  the  scrip- 
ture proofs  of  all  that  you  say,  to  convince  them  that 
it  is  not  you  only,  but  God,  by  you,  who  speaks  to 
them.  Be  serious  in  all,  but  especially  in  your  appli- 
cations. I  scarcely  fear  any  thing  more  than  lest  some 
careless  ministers  will  hurry  over  this  work  Superficial- 
ly, and  destroy  this,  as  they  do  all  other  duties,  by 
turning  it  into  a  mere  formality;  proposing  a  few  cold 
questions,  and  giving  a  few  cold  words  of  advice,  with- 
out any  life  and  feeling  in  themselves,  or  any  likel'r- 
hood  of  producing  any  feeling  in  the  hearers.  But 
surely  he  that  values  souls  and  knows  what  opportu- 
nity is  before  him,  will  do  it  accordingly. 

To  this  end,  it  will  be  of  considerable  importance 
that  both  before,  and  in  the  work,%ve  take^great  pains 
with  our  own  hearts;  especially  to  ^rengthen  our  be- 
lief of  the  truth  of  the  gospel,  and  the  invisible  glory 
and  misery  which  are  to  come.  This  work  will  greatly 
try  the  strength  of  our  faith.  A  superficial  Christian 
will  feel  his  zeal  quite  fail  him  (especially  when  the 
duty  is  grown  common,)  for  want  of  a  belief  in  the 
tilings  he  is  treating  of,  to  keep  it  alive:  In  the  pulpit, 
iVom  the  press,  and  in  public  acts,  where  theie  is  room 
for  ostentation,  the  hypocritical  minister  will  give  you 
his  best:  but  an  affected  fervency  and  hypocritical 
stage-action  w  ill  not  hold  out  long  in  such  duties  as 
these:  Ihey  are  other  kind  of  men  (hat  must  effectually 


Difficulties  attending  Personal  Instruction.    48 1 

perform  them.  We  should  endeavor  to  prepare  our- 
selves for  this  business  particularly  by  private  prayer. 
And,  if  the  time  will  permit,  it  will  be  best  to  begin 
and  end  these  exercises  I  am  recommending  with  a 
short  prayer  with  our  people. 

Lastly;  if  God  has  given  you  ability,  extend  your 
charity  to  the  poorer  sort  before  they  part  from  you, 
for  their  relief,  and  for  the  time  that  is  thus  taken  from 
their  labors;  especially  for  the  encouragement  of  those 
fchat  make  the  best  proficiency. 

CHAPTER  V. 

ARGUMENTS    FOR    PERSONAL     INSTRUCTION,    PARTICULARLY    BY 
CATECHISING    IN    THE    MANNER    RECOMMENDED. 

IT  must,  indeed,  be  acknowledged  that  the  method  of 
instruction  which  has  been  proposed  is  attended  with 
many  difficulties  and  discouragements.  Many  arise 
both  from  our  people,  and  from  ourselves.  There  is 
IN  us  much  dulness  and  laziness;  so  that  it  will  not  be 
easy  to  bring  us  to  be  faithful  in  so  hard  a  work.  We 
have  also  a  base  man-pleasing  disposition,  which  will 
suffer  us  to  let  men  go  quietly  to  hell,  lest  we  should 
lose  their  respect.  We  are  more  ready  to  venture  on 
the  displeasure  of  God,  and  their  everlasting  misery, 
than  draw  upon  us  their  ill-will;  and  arc  so  carnal 
that  we  dare  not  be  faithful  for  fear  of  losing  our  in- 
come, or  bringing  ouiselves  into  difficulties.  jNIauy  of 
us  have  a  foolish  bashfulncss,  which  makes  us  back- 
ward to  begin  this  great  work.  We  are  so  modest, 
forsooth,  that  we  blush  to  speak  for  Christ,  or  contra 
diet  the  devil,  or  attempt  to  save  a  soul;  while  we  art- 
less ashamed  of  more  shameful  works  than  these.  Wc 
are  commonly  ■  oo  unlit  for  this  work  by  reason  of  our 
unskilfulness:  we  know  not  (as  we  ought)  how  to  de-a*!- 


482  Benefits  of  personal  insiruction. 

with  an  Ignorant  worldling  for  his  salvation;  how  to 
get  within  him  and  win  upon  him;  nor  how  to  suit 
our  addresses  to  men's  several  conditions  and  tempers. 
But  the  greatest  impediment  of  all  is,  that  we  our- 
selves are  too  weak  in  the  faith,  and  feel  too  little  of 
the  power  of  religion  upon  our  souls.  Our  belief  of 
divine  truths  and  invisible  things  is  so  feeble  that  it 
will  hardly  excite  in  us  so  kindly,  resolute,  and  con- 
stant a  zeal  as  is  necessary  for  this  work. 

Besides  these  difficulties  from  ourselves,  we  have  too 
many  to  encounter  from  our  people.  Many  of  them 
will  scorn  to  come  to  us  to  be  taught,  imagining  they 
are  tot)  good  to  be  catechised,  or  too  old  to  learn. 
Many  are  so  dull  that  they  will  keep  away,  as  ashamed 
of  their  ignorance;  or,  if  they  come,  you  will  find  it 
an  hard  matter  to  get  them  to  understand  you;  and 
yet  more  difficult  to  work  upon  their  hearts,  so  as  to 
produce  a  saving  change;  which  is  our  principal  end, 
and  without  which  our  labor  is  almost  lost.  Oh  what 
a  rock  a  carnal  heart  is!  How  strongly  will  it  resist 
the  most  powerful  persuasions,  and  with  what  uncon- 
cern will  sinners  hear  of  everlasting  life  and  death! 
And  even  when  you  haVe  made  some  desirable  im- 
pressions upon  them,  if  you  have  not  a  special  care 
over  them,  their  hearts  will  soon  return  to  their  former- 
hardness,  and  their  old  companions,  and  temptations, 
will  work  off  all  again.  [I'hcse  things  must  be  ac- 
knowledged to  be  great  discouragements;]  but  in  a 
necessary  work,  they  should  excite  us  to  the  greater  dil- 
igence. [That  THIS  IS  a  necessary  work,  will  appear, 
if  we  consider]  the  benefits  to  be  expected  from  it, — 
and  the  obligations  ministers  are  laid  under  to  per- 
form it. 

I.  Let  us  consider  the  benefits  which  may  reason- 
ably be  expected  from  the  method  of  private  instruc- 
tion which  has  been  proposed.     And 


Benefits  of  Personal  Instruction.  483 

1 .  It  is  attended  with  the  most  excellent  advantage 
for  informing  the  judgment,  and  eiianging  the  will,  of 
the  ignorant  and  ungodly. 

It  will  tend  greatly  to  inform  the  understanding,  to 
have  the  sum  of  Christianity  in  the  memory.  Though 
bare  words  will  be  of  but  little  advantage,  yet  when 
the  words  are  plain  English,  he  who  has  them  by  rote, 
is  much  more  likely  to  know  the  truths  contained  in 
them  than  another.  Such  forms  of  sound'  words 
(though  some  deride  all  catechisms  as  unprofitable) 
may  be  of  admirable  use;  especially  as  we  shall  have 
an  opportunity,  by  personal  converse  with  those  who 
have  committed  them  to  memory,  to  try  how  far  they 
understand  them;  to  explain  to  them  what  they  do 
not  understand;  and  to  insist  on  those  particulars 
which  we  apprehend  each  person  has  most  need  to 
hear. 

[In  some  respects  this  kind  of  instruction  has  the 
preference  to  preaching.*  What  other  argument 
jieed  we  for  this  than  our  ow^n  experience?  I  seldom 
deal  with  men  on  this  great  business,  in  private  serious 
conference,  but  they  go  away  with  some  seeming 
convictions,  and  promises  of  new  obedience;  and 
sometimes  with  a  deep  remorse,  and  affecting  sense  of 


•"Private,  frequent,  spiriUuil  conference  (s:ii;li  Du.  I[ammo^'d)  be- 
t  ween  fellow  christians,  bui  esjeciiilly  between  '.lie  Presbyter  ami  iliose 
of  his  charge,  particularly  in  tiie  discussion  of  every  man's  s'pecial  sins,  in- 
firmities, and  inclinations,|may  prove  very  useful  and  advantagvoiis  (in 
order  to  spiritual  directions,  reproof,  and  cofnfort)to  the  niakiii!^  llie  man 
of  God  perfect.  And  to  tell  ihe  truth,  if  the  pride  av.d  scll'-conccit  of 
some,  the  carelessness  of  othc-is,  the  bashfulness  of  a  thinl  sort,  ihc  i;a;i- 
seating  and  instant  saiiety  of  any  t;o()d  in  a  fourtli,  if  tlie  follies  of  men 
and  the  artifices  of  Satnn,  had  not  put  this  practice  quiie  out  of  i'asliion 
among  us,  there  is  no  doubt  but  more  good  mi;;;ht  be  ilone  by  minislcr:* 
this  way,  than  is  now  done  by  any  other  means,  even  than  by  that  of  pub. 
lie  preaching,  which  is  now  almost  solely  depended  upon:  it  being,  as 
QuiNTii.iAN  saith,  (comparing  public  and  private  instruction  of  xouili) 
a  more  likely  way  to  fill  narrow  moiith'd  bottles  (and  such  arc  the  most 
of  us)  to  take  them  single  in  the  hand,  and  i)our  \\ater  into  them,  iJ;aii 
to  set  them  altogether,  and  throw  ever  so  mmli  water  upon  tiiem." 
Dr.  Hammond  on  the  power  of  tiic  keys,  Ch.  iv.  §104. 


484  Benefits  of  Personal  Instruction 

their  condition.  Yea,  I  have  found  (and  I  doubt  not 
but  you  have  experienced  the  same)  that  an  ignorant 
sot,  who  for  a  long  time  had  been  an  unprofitable 
hearer,  has  got  more  knowledge  and  remorse  of  con- 
science, in  half  an  hour's  close  conversation,  than  he 
did  by  ten  years  public  preaching.  I  know  that  is 
the  most  excellent  means,  because  we  therein  speak  to 
many  at  once;  but  this  private  way  of  preaching  is 
usually  far  more  effectual,  for  many  reasons,  e.  g. 
We  have  the  best  opportunity  to  imprint  religious 
truths  upon  the  heart,  when  we  can  speak  to  each 
one's  particular  necessity,  and  can  say  to  the  sinner, 
"thou  art  the  man;"  when  we  can  mention  his  par- 
ticular case,  and  address  him  in  regard  to  it  with  fa- 
miliar importunity.  If  any  thing  in  the  world  is  like- 
ly to  do  our  people^'good,  it  is  this.  They  will  under- 
stand a  familiar  speech,  who  hear  a  sermon  as  if  it  were 
nonsense.  Besides,  they  have  far  greater  advantage 
for  the  application  of  it  to  themselves.  By  this  means, 
you  will  hear  their  objections,  and  know  where  Satan 
has  the  most  advantage  over  them,  or  what  "it  is  that 
resists  the  truth;  and  so  may  be  the  more  able,  effectu- 
ally to  convince  them We  can  here   answer  their 

objections,  drive  them  to  a  stand,  urge  them  to  discover 
their  resolutions  for  the  future,  and  to  promise  to  use  the 
means  for  reformation.  Again;  in  private,  we  may 
speak  in  a  much  plainer  manner  than  we  can  in 
public.  The  plaincst*preacher,  can  hardly  speak  plain 
enough  in  the  pulpit,  to  make  many  understand.  I 
have  often  been  surprised  to  fuid  how  grossly  igno- 
rant many  are  who  have  been  my  hearers  several 
years;  v.ho  are  as  unable  to  answer  some  of  the  plain- 
est questions  as  if  they  had  never  heard  the  gospel 
in  their  lives:  Now  in  public  we  cannot  use  such 
homely  expressioos,  nor  so  many  repetitions  as  thcnr 


compared  with  those  of  Preaching.         485 

liulness  requires;  but  in  private  wc  may.  In  publio 
our  speeches  are  long;  we  quite  over-run  their  under- 
standings and  their  memories;  so  that  they  are  con- 
founded and  unable  to  follow  us;  one  thing  drives  out 
anothei',  thit  they  know  not  what  we  have  been 
saying:  bi:t  in  private  we  may  take  our  work  gradaiim, 
and  take  our  hearers  with  us  as  we  go.  By  their  an- 
swers to  our  questions  we  may  see  how  far  they  go 
with  us,  and  what  we  have  next  to  do.  In  public, 
by  our  length,  and  speaking  alone,  we  lose  their  at- 
tention; but  when  they  are  interlocutors  we  can  easily 
cause  them  to  attend.  I  conclude  therefore,  that  pub- 
lic preaching  alone  will  not  be  suffii'/ient,  nor  effect- 
ual for  the  conversion  of  so  many  as  this  method 
Long  may  you  study  and  preach  to  little  purpose,  if 
you  neglect  this  duty. 

2.  This  work  of  private  instruction,  if  well  manag- 
ed, will  be  the  means  of  the  most  orderly  building 
up  those  that  are  converted,  and  establishing  them 
in  the  faith. 

It  hazards  the  whole  work,  or  at  least  very  much 
hinders  it,  when  we  do  it  not  in  a  proper  order.  How 
can  you  build  if  you  do  not  lay  a  good  foundation? 
It  is  owing  to  the  neglect  of  this,  that  there  are  so 
many  deluded  novices  in  religion;  and  that  so  many 
are  laboring  in  vain;  *'still  learning,  without  coming  to 
the  knowledge  of  the  truth;"*  like  those  that  would 
read  before  they  have  learned  the  letters.  This  makes 
so  many  (all  away,  or  to  be  "shaken  by  every  wind  of 
doctrine."  These  fundamentals  are  what  must  lead 
men  to  further  truths;  these  they  must  build  upon; 
these  must  actuate  all  their  graces,  and  animate  all 
their  duties;  these  must  fortify  theui  against  paiticular 


•2^1 


486  The  particular  Advantages 

temptations.  He  that  knows  these  well,  knows  as 
much  as  is  necessary  to  make  him  happy.  He  that 
knows  these  best,  is  the  most  understanding  Christian. 
He  that  knows  not  these,  knows  nothing.  The  most 
godly  people,  therefore,  in  your  congregation  will  find 
it  worth  their  while  to  be  thus  instructed.  If  you 
would  edify  and  well  establish  them,  be  diligent  in 
this  work. 

3.  This  method  of  private  instruction  will  tend  to 
make  our  preaching  better  understood  and   regarded. 

When  you  have  acquainted  persons  with  the  prin- 
ciples, they  will  more  easily  perceive  what  you  are 
aiming  at;  it  will  prepare  their  minds  and  open  the 
way  to  their  hearts;  whereas  without  this  you  may 
lose  the  most  of  your  labor;  and  the  more  pains  you 
take  in  accurate  preparations,  the  less  good  you  will  do. 

4.  By  this  means  you  will  become  familiar  with 
your  people;   which  is  no  inconsiderable  advantage. 

The  want  of  this  is  a  great  impediment  to  the  suc- 
cess of  our  labors.  By  distance  and  strangeness,  abund- 
ance of  mistakes  between  ministers  and  peopL  are 
occasioned.  Besides,  iamiiiarity  tends  to  beget  those 
iiifections  which  may  open  their  ears  to  further  teach- 
ing. When  we  are  familiar  with  them  they  will  be 
encouraged  to  use  freedom  in  opening  their  doubts  to 
us,  for  our  resolution  of  them:  but  when  a  minister 
kriows  not  his  people,  or  is  as  strange  to  them  as  if 
he  did  not  know  them,  it  must  be  a  great  hindrance 
to  his  doing  them  any  good.  By  this  familiarity  we 
shall  be  better  acquainted  with  each  person's  temper 
and  spiritual  state,  and  so  shall  know  better  how  to 
watch  over  tlieni,  how  to  preach  to,  and  discourse 
with  them;  how  to  lament  for,  or  rejoice  over  them 
and  how  to  pray  to  God  on  their  behalf.  We  shall 
hereby  be  the  better  enabled  to  help  them  against  temp- 


of  Personal  Instrudion.  ^7 

lations,  and  prevent  their  falling  into  any  hurtful  ei*- 
rors,  of  which  they  are  in  great  danger  while  their 
pastors  are  strang:;rs  to  theai,  and  seducers  are  very 
familiar  with  them.  Once  more;  this  fa.niliarity  with 
our  people  will  better  satisfy  us  in  the  administration 
of  the  L:)rd's  supper;  as  we  shall  hereby  better  know 
who  are  fit,  and  who  arc  unfit  for  it.  Whereas  many 
will  question  a  minister,  who  examines  his  people  in 
order  to  this  ordinance,  by  what  authority  he  docs  it, 
and  will  not  submit  to  such  an  examination,  the  same 
Work  will  be  done  in  such  a  course  as  this, in  an  un- 
exceptionable manner. 

5.  This  method    of  private  instruction  will  better 
inform  the  people  concerning  the  nature  of  the  min- 
isterial office,  or  awaken  them  to  a  better  attention  to  it. 
It  is  common  for  men  to  think   that   our   work    is 
nothing  more  than  to  preach  well,  to  baptise,  adminis- 
ter the  Lord's  supper,  and  visit  the  sick;  thc}'^  are  there- 
fore willing  to  submit  to  no  more;  and  through  a  com- 
mon neglect,  ministers  are  become  such   strangers  to 
their  own  calling,  that   they  think  of  doing   nothing 
more.     They  have  hundreds  of  people  to  whom  they 
never  spoke   a  word   personally    for   their  salvation. 
Nay,  the  omission  of  personal  instruction  is  grown  so 
frequent,  even  among  pious   and  able  men,  that   the 
disgrace  of  it  is  abated,  and  a  man  may  be  guilty  of  it 
without  any  dishonor  or  observation.    Shew  the  world 
then,  by  your  practice,  what  the  nature  of  our  office  is; 
and  1  hope  tiiat  you  will  see  the  time,  when   neglecfc 
of  personal  oversight  will  be  taken  for  as  scandalous 
an  omission,   as  preaching  but  one  part  of  the    day 
would  now  be  esteemed.     In  overthrowing  the  errors 
of  Popery  many  have  run  into  the  contrary  extreme, 
lest  they  should  seem  to   favor  auricular   confession: 
fchcy   have  neglected  all   personal  instruction.     I  am 


4SS  Tlie  particular  Advantages 

past  doubt  that  tlie  popish  auricular  confession  is  a  sin- 
lui  novelty;  but  I  must  say  (though  some  will  think 
it  strange)  that  our  neglect  of  personal  instruction  is 
much  worse.  Let  us,  by  our  practice,  shew  careless 
ministers  as  well  as  our  people,  the  importance  and  ne- 
cessity of  this  duty.  Further;  as  this  course  will  ac- 
ijuaint  the  people  with  our  duty  towards  them,  it  will 
also  inform  them  of  theirs  toward  us;  and  then  they 
will  be  more  likely  to  discharge  it  better.  This  I  men- 
tion not  for  our  own  sakes  only,  but  because  their 
salvation  is  much  concerned  in  it.  If  they  do  not 
know  what  our  oflice  is,  viz.  that  it  is  one  great 
branch  of  it  to  admonish  and  instruct  them  with  re- 
gard to  their  particular  cases,  it  is  no  wonder  if  thej' 
neglect  to  apply  to  us  for  our  help,  to  their  ow  n  preju- 
dice. The  matter  is  now  come  to  this  pass,  that  if  we 
exhort  them  to  come  for  instruction,  or  begin  to  dis- 
course with  them  about  their  souls,  they  question 
our  authority,  and  look  upon  us  as  proud,  pragmatical 
persons,  who  would  bear  rule  over  their  consciences. 
They  do  in  general  discover  no  more  wisdom  nor  grat- 
itude, than  if  they  were  to  quarrel  with  a  person  for 
quenching  the  fire  when  their  houses  were  burning: 
or  if,  when  one  Offered  to  s-uvg  them  from  drowning, 
they  should  ask  him  by  what  authority  he  did  it. 
And  what  is  it  that  has  brought  our  people  to  this  igno- 
rance of  their  duty,  but  our  neglect  of  ours?  Where  it 
is  the  custom  (as  among  Papists)  they  are  willing  to 
confess  all  their  sins  to  the  priest;  but  among  us  they 
disdain  to  be  questioned  or  instructed,  because  it  is  not 
the  custom.  Let  us  then  by  our  diligence  in  this 
work  endeavor  to  make  it  become  a  common  thing; 
and  thus  wc  shall  facilitate  the  ministerial  service  to 
the  next  generation.  If  we  can  but  establish  this  cus, 
torn,  our  successors  in  the  ministry  will  reap  the  fiuit 
of  our  labors,  as  their  work  will  be  easier  to  themj  and 


of  Personal  Iiislnici'ton.  489 

thus  wc  may  be  the  means  of  saving  many  souls  in 
ages  to  come,  as  well  as  in  the  present.* 

6.  Another  considerable  benefit  attending  private 
instruction,  (especially  by  catechisms)  is,  that  it  will 
keep  our  people  from  much  of  that  vanity,  which  now 
possesses  their  minds  and  takes  up  their  time. 

When  workmen  are  employed  in  their  shops,  almost 
all  their  talk  is  vanity;  and  childicn  are  apt  to  leari\ 
foolish  songs  and  idle  stories,  and  thus  furnish  their 
minds  with  filth  and  rubbish;  which  occasions  them 
to  lose  much  time,  and  to  be  guilt}'  of  many  idle 
thoughts  and  words.  Now  when  they  have  a  cate- 
chism to  learn,  and  know  that  they  must  give  an  ac- 
count of  it,  much  of  their  time  and  thoughts  will  be 
better  employed.  It  will  particularly  find  them,  and 
heads  of  families,  profitable  employment  for  the  Lord's 
Day. 

7.  As  the  method  of  instruction  I  am  recommend- 
ing is,  by  supposition,  very  extensive,  we  have  reason 
to  expect  the  most  extensive  benefits  from  it. 

It  has  a  more  excellent  design  (and  therefore  wc 
may  hope  it  will  have  more  important  eftects)  than 
our  accidental  conferences  with  here  and  there  a  par- 
ticular person.  In  such  occasional  discourses,  I  ob- 
serve ministers  satisfy  themselves  to  have  spoken  some 
few  good  words,  but  seldom  set  themselves,  in  so  plain 
and  close  a  manner,  to  convince  men  of  their  sin  and 
misery,  and  their  need  of  mercy,  as  in  this  purposely 
appointed  work,  we  shall  have  an  oppoitunity  of 
doing. 

•  "l*ei'li:ips  you  wlio  find  a  ])er)]-!e  nide  avid  jjfiior.-int  ( 'ke  sloiu-s  iii 
the  quarry,  orirecs  unhewn)  n»a\  not  bring'  Ute  work  lo  sucli  licriecliou 
in  your  dii>s  as  \ou  desire.  Yet,  as  David  did  for  Solomon,  you  may 
by  your  pains  in  teacliing-  and  inslrucling-)  prepare  materials  lor  anolhf  •••„ 
who  shidl  rear  the  Ti-mple."     Glunai  ,  ui)i  s  ipr-ii. 


4ft0  The  particular  Advantages 

\n  short,  so  weighty  and  excellent  is  this  duty,  that 
the  chief  part  of  church-reformation  is  behind  without 
it,  and  consists  in  it.  We  are  apt  to  look  upon  a  re- 
formation as  what  is  to  be  wrought  immediately  by 
God,  without  considering,  that  it  is  to  be  effected  by 
our  means;  but  this  we  have  no  warrant  to  do:  in  or- 
der to  it,  we  must  use  our  unwearied  endeavors,  and 
particularly  must  be  diligent  in  catechising  and  person- 
al instruction;  for  this  is  likely  to  do  more  towards 
effecting  such  a  reformation  as  w^e  have  long  prayed 
and  hoped  for,  than  every  other  means  without  it. 
Bicthren,  all  that  our  forefathers  have  been  doing  for 
the  good  of  the  church,  and  for  a  true  reformation, 
for  so  many  years,  was  but  to  prepare  the  way  for  you 
to  come  in  and  do  the  work  which  they  desired. 
They  have  opened  you  the  door,  and  at  a  great  ex- 
pense of  labors  and  sufferings,  have  removed  many  of 
your  impediments: — and  will  you  now  stand  still  or 
loiter?  God  forbid!  Have  they  spent  so  much  time  in 
fencing  the  vineyard,  in  weeding  and  pruning  it  to 
make  it  ready  for  your  hands,  and  will  you  now  fail, 
who  are  sent  to  gather  in  the  vintage? — In  the  name 
of  God,  take  heed  that  you  do  not  frustrate  their 
labors,  their  prayers,  and  their  hopes! — To  what  has 
been  said  let  me  add, 

8.    The  diligent  prosecution  of  this  work  will  do 
some  good  to  ministers  themselves. 

It  will  he  the  best  cure  for  their  idleness  and  loss 
of  time,  in  unnecessary  discourses,  journies,  or  other 
recreations;  and  at  the  same  time,  will  cut  off  that 
scandal  which  attends  them. — Besides,  it  will  tend  to 
^ubdue  our  own  conuptions,  to  increase  our  own 
graces,  and  consequently  to  procure  much  peace  to 
our  own  consciences,  and  mucli  comfort  when  our 
iisnc  and  actions  come  to  be  I'cviewcd.    This  constant 


of  Personal  Inslruclion.  491 

employment  of  our  minds  and  tongues  against  sin, 
and  in  the  cause  of  Christ  and  holiness,  will  do  much 
more  towards  habituating  us  to  overcome  our  can^.al 
inclinations,  than  all  the  austeiitirs  of  Monks  and 
Hermits,  who  addict  themselves  to  unprofitable  soli- 
tude, and  "hide  their  master's  talents."  Not  to  men- 
tion what  an  excellent  means  this  will  be,  to  take  us 
(as  well  as  our  people)  horn  vain  controversies,  and 
discourses  upon  lesser  matters  of  religion,  and  thus  to 
cure  those  unhappy  contentions  which  too  often  pre- 
vail among  ourselves. 

Having  thus  considered  the  advantages  that  attend 
personal  instruction,  particularly  cattchisino-,  I  shall 
now 

II.  Point  out  the  obligations  ministers  are  under  to 
the  practice  of  it. 

1  The  necessity  of  this  duty  may  be  argued  from 
the  regard  you  owe  to  the  glory  of  God  in  the  fuller 
success  of  the  gospel. 

God  is  most  honored  and  pleased  \a  hen  most  souls 
are  saved;  for  he  hath  sworn  that  '4^e  hath  no  pleas- 
ure in  the  death  of  a  sinner,  but  had  rather  that  he 
return  and  live."*  How  gladly  then  should  you  take 
this  course  which  will  most  effectually  promote  this 
end!  O  brethien!  if  we  could  gener?lly  set  this  work 
on  foot  in  all  the  parishes  of  England,  and  prosecute 
it  skilfully  and  zealously,  what  a  glory  would  it  put 
upon  the  face  of  the  nation,  and  m  hat  honor  would 
redound  to  God  thereby!  If  our  common  ignorance 
w^ere  thus  banished,  and  our  vanity  and  idleness  turn- 
ed into  the  study  of  the  way  of  life,  and  every  family 
employed  in  learning  catechisms,  and  speaking  of  the 
word  and  woiks  of  God,  what  pleasuie  would  God 

•  F./.-k    wWt,  2^,22;   xxxiii,  n. 


492  Of  a  Minister's  Obligatiou 

take  in  our  cities  and  countries!  He  would  dwell  in 
our  habitations  and  make  them  his  delight.  If  we 
increase  the  number  or  strength  of  the  saints,  we  there- 
by increase  the  honor  of  the  King  of  saints:  Christ  will 
be  honored  in  the  fruits  of  his  bloodshed.  And  the 
Spirit  of  grace  will  also  be  glorified  in  the  fruit  of  his 
operations.  And  do  not  these  ends  require  us  to  use 
the  means  with  diligence? 

2.  I  may  urge  this  duty,  from  the  general  obligation 
we  are  all  under  to  do  good;  and  from  the  regards 
we  owe  to  the  w^elfarc  of  our  people. 

Every  Christian  is  obliged  to  do  all  the  good  he  can 
for  the  salvation  of  others;  but  every  minister  is 
doubly  obliged,  because  he  is  "separated  to  the  gosper 
of  Christ,  and  is  to  "give  himself  up  wholly"  to  that 
W'Ork.*  It  is  needless  to  make  any  further  question 
about  our  obligation,  when  we  know  in  general  that 
we  are  obliged  to  do  all  that  is  necessary  for  the  con- 
version and  salvation  of  our  people,  and  that  this 
work  (as  has  been  already  shewed)  is  needful  to  these 
ends.  Of  these  surely  we  cannot  doubt:  let  us  not 
then  any  longer  neglect  so  reasonable  and  necessary  a 
dutj^  If  the  saving  of  souls,  of  your  neiCxHbors's 
souls,  of  MANY  souls,  froitt  everlasting  misery  be  w^orth 
your  labor,  up,  and  be  doing!  If  you  would  be  the  fa- 
thers  of  many  newborn  unto  God,  if  you  would  "sec 
the  travail  of  your  souls"  with  comfort,  and  be  able  to 
say  at  last  "Here  am  I  and  tlie  children  that  thou  hast 
given  me,"  be  diligent  in  this  blessed  work.  If  "it 
would  rejoice  you  to  present  your  converts  "blame- 
less and  spcrtless  to  Christ,"  and  to  see  them  among 
the  saints  in  glory,  praising  the  Lamb  before  his 
throne,  be  glad  of  this  singular  opportunity  that  is  of- 

•  Rom.  i,  I.     1  Tim.  iv,  15. 


io  Personal  Insiruciion.  49" 

fered  you.  "What  is  your  hope  and  joy,  and  crown 
of  rejoicing?"  Are  not  3^our  saved  people  "in  the 
presence  of  Christ  Jesus  at  liis  coming?  Yea  doubt- 
less they  are  your  glory  and  your  joy."*  If  you  arc 
the  iniiiisters  of  Christ  indeed,  you  will  long  for  "the 
perfecting  of  liis  body,  and  the  gathering  in  of  his 
elect."  Your  hcui  Is  will  be  set  upon  it,  and  you  will 
"travail  as  in  birth  for  them  till  Christ  be  formed  in 
them;"t  and  will  take  al?  «>pportunities  [that  are  likely 
to  promote  this  great  end]  as  the  sunshine  days  in  a 
rainy  harvest,  in  which  it  is  unreasonable  and  inexcus- 
able to  be  idle.  Nay,  if  you  have  but  a  spark  of 
Christian  compassion  in  30U,  it  wull  appear  worth 
your  utmost  labor,  to  "save  souls  from  death  and  to 
cover  a  multitude  of  sins."  O  remember  when  you 
are  talking  with  the  unconverted,  that  there  is  an  op- 
portunity in  your  hands  to  save  a  soul!  to  "rejoice  the 
angels  in  heaven!"  to  rejoice  Christ  himself!  and  to 
increase  the  family  of  God!  There  is  not  a  sinner 
whose  case  you  should  not  so  far  compassionate  as  to  be 
willing  to  relieve  him  at  a  much  dearer  rate  than  [by 
the  labor  I  have  been  recommending.]  Can  you  sec 
sinners  as  tlie  wounded  man  by  the  way,  and  unmer- 
cifully pass  by?  Can  30U  hear  them  cry  to  you  as  the 
man  of  Macedonia  to  Paul  in  his  vision,  'Come  and 
help  us,"  and  yet  refuse  your  help?  Are  you  intrusted 
with  an  hospital,  where  one  languishes,  and  another 
groans,  crying  out  'Oh  help  me!  pity  me  for  the  Lord's 
sake!"  and  where  a  third  is  raging  mad,  and  would 
destroy  himself  and  you,  and  yet  will  you  slill  sit  idle? 
If  it  is  said  of  him  that  rclieveth  not  men's  bodies,  how 
mucli  more  may  it  be  said  of  them  that  relieve  not 
men's  soui-s,  "If  you  see  your  brother  have  nerd  and 

•    1    riu-9s.  ii,  1^  20.  t  0:.!.  iv,  1:^. 


4§4  Of  a  Minister's  Obligation 

shut  up  the  bowels   of  your  compassion  from  hitlri; 
how  dwelleththe  love  of  God  in  you?"*  You  are  not 
such  hard  hjarted  men — such  monsters,  but  you  will 
pity  the  naked,  the  imprisoned,  or  those  that  are  tor- 
mented with  grievous  pain  or  sickness:  and  will  you 
not  pity  an  hard  hearted  sinner,  who  must  be  exclud- 
ed the  presence  of  the  Lord,  (if  a  thorough,  speedy 
repentance  prevent  it  not)  and  lie  under  his  remediless 
wrath?    What  shall  I  call  the  heart  of  that  man  who 
will  not  pity  such  an  one?    The  heart  of  an  Infidel! 
an  heart  of  stone!  a  very  rock  or  adamant!    Surely  if 
he  believed  the  misery  of  the  impenitert.  it  would  be 
impossible  for  him  not  to  pity  them.     Can  you  tell 
men,  in  the  pulpit,  that  they  shall  certainly  be  damned 
except  they  repent,  and  yet  have   no  pity  on  them 
when  you  have  so  proclaimed  their  danger?    And  if 
you  do  pity  them,  will  you  not  do  thus  much  for  their 
salvation?  Wnat  if  you  heard  sinners  cry  afttr  you  in 
tlic  streets — '-O  sir!    have  pity  on  me,  and  afford  me 
your  advice!    I  am  afraid  of  the  everlasting  wrath  of 
God!    1  know  I  must  shortly  leave  this  world,  and  I 
fear  lest  I  shall  be  miserable  in  the  next!"    What  if 
they  Ccrme  to  your  study  door  and  cried — '^Oh  pity  us! 
Oh  help  us  lest  we  should  be  tormented  in  the  flames 
ot"  hell" — and  would   not  leave  you  till  you  had  told 
them  how  to  escape  the  wrath  ol"  God,  could  you  find 
in  youi-  hearts  to  drive  them  away  without  advice?    I 
am  confident  you  could  not.    Why  such  persons,  alas! 
who  do  not  thus  cry  for  help,  are  the  most  miserable. 
The  hardened  sinner,  who  cares  least  for  yoi;r  advice, 
needs  it  most.     He  that  has  not  so  much  life  as  to  feel 
that  he  is  dead,  nor  so  much  light  as  to  see  his  danger, 
ncA-  so  much  sense  as  to  pity  himself,  this  is  the  man 

•   1  Jolmi'ii,  17. 


io  Personal  Instruction.  50 j 

that  is  most  to  be  pitied.  O  how  can  you  walk  and 
talk  and  be  merry  with  such  people,  when  you  know 
their  case?  Methinks  when  you  look  them  in  the  face, 
and  think  of  their  future  misery,  3  ou  should  bieak 
forth  into  tears,  (as  the  prophet  did  when  lie  looked 
upon  Hazael)  and  then  fall  on  with  the  most  impor- 
tunate exhortations!  When  you  come  to  visit  them  in 
their  last  sickness,  will  it  not  wound  your  hearts  to  see 
them  ready  to  depart  into  misery,  without  your  having 
ever  dealt  seriously  with  them  for  their  recovery?  O 
then,  for  the  Lord's  sake,  and  for  the  sake  of  such 
poor  souls,  have  pity  on  them!  Bestir  yourselves,  and 
spare  no  pains  that  may  conduce  to  their  salvation! 

3.  Our  obligations  to  this  kind  of  instruction  may- 
be made  to  appear  both  from  scripture  examples  and 
precepts. 

We  have  Christ's  own  example,  who  used  this  in- 
terlocutory preaching  both  to  his  disciples  and  to  the 
Jews;  and  we  have  the  examples  of  the  Apostles  who 
did  the  like.  Indeed  this  was  their  ordinary  way  of 
preaching:  and  when  they  made  a  speech  of  any 
length,  the  people  and  they  discoursed  it  out  in  the 
conclusion. 

Thus  Peter  preached  to  the  Jews;  (Acts  ii;)  and 
to  Cornelius  and  his  friends;  (Acts  x.)  Thus  Philip 
preached  to  the  Eunuch;  (Acts  ix;)  and  thus  Paul 
preached  to  the  jailor;  (Acts  xvi.)  Thus,  as  he  tells 
us,*  he  '-preached  privately  to  those  of  reputation,  lest 
he  should  have  run  and  labored  in  vain."  That  ear- 
nest charge  of  his  to  Timothy,  no  doubt,  includes  it: 
"I  charge  thee  therefore  before  God  and  the  Lord 
Jesus  Christ,  tcc.  preach  the  word,  be  instant  in  sea- 
son, and  out  of  season,  reprove,  rebuke,  exhort,  with 

•  Gal.  ii,  2, 

04 


^6         Obligations  to  Personal  Instruction. 

all  long-suffering  and  doctrine."*  [Some  other  pas- 
sages to  the  present  purpose  were  quoted  in  a  form- 
er chapter.]  It  would  be  needless  tediousness  to 
recite  any  more  to  those  who  know  them  so  well.  But 
I  must  further  tell  you, 

4.  This  ministerial  fidelity  is  necessary  to  yoUr 
own  welfare,  as  well  as  your  people's. 

You  can  no  more  be  saved  without  that  fidelity 
which  belongs  to  you  as  ministers,  than  your  people 
can  without  that  which  belongs  to  them  as  christians. 
If  you  care  not  for  others  at  least  care  for  yoIjrseLves. 
Oh!  what  a  dreadful  thino'  is  it  to  answer  for  the  neg- 
lect  of  such  a  charge  as  ours!  What  sin  more  heinous 
than  the  betraying  of  souls!  That  threatening  (to 
which  we  have  so  often  referred)  is  enough  surely  to 
.make  us  tremble;  "if  thou  warn  not  the  wicked,  &c. 
their  blood  will  I  require  at  thy  hands."  I  am  afraid, 
nay,  I  am  past  doubt,  that  the  day  is  near,  when  un- 
faithful ministers  will  wish  they  had  never  known 
their  charge:  but  that  they  had  been  employed  in  the 
meanest  occupations,  instead  of  being  pastors  of 
Christ's  flock;  when  besides  all  the  rest  of  their  sins, 
they  shall  have  the  blood  of  so  many  souls  to  answer 
for.  Oh  brethren!  our  death,  as  well  as  our  people's, 
is  near  at  hand;  and  certainly  death  is  as  terrible  to  an 
unfaithful  pastor  as  to  any.  When  we  sec  that  we 
must  die,  and  there  is  no  remedy;  that  no  wit  nor 
learning;  nor  popular  applause,  can  avert  the  stroke 
or  delay  the  time;  but  that,  whether  willing  or  unwil- 
ling, our  souls  must  be  gone  into  that  world  we  never 
saw,  where  our  persons,  and  worldly  circumstances 
will  not  be  respected — Oh!  then  for  a  clear  conscience, 
ihat  can  say,  "I  have  not  lived  to  myself,  but  to  Christ; 

•3Tim.lv,  1,2. 


Cff  Church  Discipline.  50^ 

I  spared  not  my  pains;  I  'hid  not  my  talent;'  I  con- 
cealed not  men's  misery,  nor  the  way  of  their  recov- 
ery; 'I  have  fought  a  good  fjght,  I  have  finished  my 
course,  I  have  kept  the  faith;  and  henceforth  there  is 
laid  up  for  me  a  crown  of  righteousness!"*  Let  us  be 
diligent  in  doing  good  to  others  and  to  ourselves,  that 
we  may  end  our  days  with  this  gidrious  triumph. 
Let  us  take  time  while  we  may  have  it;  and  "work 
while  it  is  day,  for  the  night  cometh  wherein  no  man 
ean  work."  If  you  would  prepare  for  a  comfortable 
death,  and  a  glorious  reward,  "gird  up  the  loins  of 
your  minds,  and  quit  yourselves  like  men."  If  you 
would  be  "blessed  with  those  that  die  in  the  Lord," 
labor  now,  that  you  may  "rest  from  your  labors"  then; 
and  do  such  "works"  as  you  would  wish  to  "follpw 
you." 

CHAPTER  VI. 

OF    CHURCH  DISCIPLINE. i 

THE  next  part  of  our  over  sight  is  the  use  of  church 
DISCIPLINE.  This  consists  (after  private  reproofs, 
which  were  considered  abovej )  of  the  following  par- 
ticulars:— publicly  reproving  offenders — exhorting  them 
to  repentance — praying  for  them — restoring  the  peni  ■ 
tent — and  excluding  the  impenitent. 

I.  The  first  part  of  church  discipline  to  be  considered 
is  public  reproof. 

•2Timiv.  7.  tCh.lI. 

f  N.  B.  The  amlior,  in  treat inf»' this  subject,  g'oes  on  the  siipposiuon 
that  discipline  is  to  be  extcndtd  to  all  that  arc  in  wliai  he  calls  a  chiircit 
state:  i.  e.  not  only  those  who  arc  admitted  to  the  Lord's  tabic,  but  those, 
^vho  have  acknowledged  their  relation  to  the  paslor  as  his  chargo,  by 
g-ivinfj  him  their  names;  after  havinsf  rcgu'arly  "passed  IV  ••;>  an  ini^n; 
to  an  adult  state,  by  conHrmation;"  the  nature  and  the  {^rounds  of  which 
rite  he  has  considered  at  larpe,  in  a  treatise  "Conhrmalion  and  Kestaura- 
tlcn."  (See  his  works,  Vol.  IV.  p.  254.)  However,  in  thU  Abridj^mcnt, 
what  was  peculiar  to  the  author's  idea  of  a  chinch  is  {;enerally  omitted, 
and  this  chajjter  is,  for  the  most  part  accommodatod  to  any  mode  ^\ 
government  which  christiau  cimvcbcs  have  cammonly  atlopfjij 


508  Of  Public  Reproofs. 

.   In  order  to  conduct  this  in  the  most  useful  manner 
these  things  must  be  observed. 

The  accusations  of  none  (not  even  the  best  in  the 
church)  should  be  taken  without  proof. 

A  minister  should  never  make  himself  a  party,  be- 
fore he  has  sufficient  evidence  of  the  case.  It  is  bet- 
ter to  let  many  vicious  persons  go  unpunished  and 
without  censure,  when  we  want  full  evidence  against 
them,  than  to  censure  one  unjustly:  which  we  may 
easily  do  if  we  go  upon  bold  presumptions  alone:  and 
that  will  bring  upon  a  pastor  the  scandal  of  partiality 
and  unrighteous  dealing,  which  will  make  his  reproofs 
and  censures  become  contemptible. 

2.  Let  there  be  therefore  a  private  meeting  of  chosen 
persons  (the  officers,  and  some  delegates  of  the  church 
on  their  behalf)  to  have  the  hearing  of  all  such  cases, 
before  they  are  made  public.  They  may  meet  to- 
gether once  a  month,  at  some  certain  place,  that 
[among  other  ends]  they  may  be  ready  to  receive 
what  charge  shall  be  brought  against  any  member  of 
the  church;  that  it  may  be  considered  whether  it  be 
iust,  and  that  the  offender  may  be  dealt  with  there 
first.  If  the  fault  be  not  of  a  public  heinous  nature, 
and  the  party  shall  there  profess  repentance,  that  may 
suffice.  But  if  it  be  otherwise,  and  the  person  remain 
impenitent,  he  must  ''be  reproved  before  all." 

'^.  Great  caution  and  much  prudence  must  be  exer- 
cised in  such  proceedings  as  these,  lest  we  do  more 
harm  than  good.  But  let  it  be  such  christian  prudence 
as  orders  duties  aright,  and  directs  them  to  proper 
ends,  and  not  such  carnal  prudence  as  shall  enervate 
or  exclude,  them.  It  may  therefore  be  proper  for, 
young  ministers  to  consult  with  others,  for  the  mor^ 
r.autious  proceeding  in  such  work. 


and  Exhortations.  509 

4.  In  the  performance  of  it  we  should  always  deal 
humbly,  even  when  we  deal  most  sharply;  that  we 
niay  make  it  appear  it  is  not  from  any  lordly  disposi- 
tion, nor  an  act  of  revenge,  but  a  necessary  duty  which 
we  cannot  in  conscience  avoid.  It  will  therefore  be 
proper  publicly  to  disclaim  all  animosities,  and  shew 
the  people  the  commands  of  God  obliging  us  to  what 
we  do. 

II.  With  the  duty  of  public  reproof,  must  be  join- 
ed an  exhortation  of  the  person  to  repentance,  and  to 
a  public  profession  of  it  for  the  satisfaction  of  the 
church. 

As  the  church  is  bound  to  avoid  communion  with 
scandalous  impenitent  sinners,  so  when  they  have  had 
evidence  of  their  sin,  they  must  also  see  some  evidence 
of  their  repentance;  for  we  cannot  know  them  to  be 
penitent  without  evidence.  And  what  evidence  is  the 
church  capable  of,  but  their  profession  of  repentance 
first,  and  their  actual  reformation  afterwards.  Both 
which  must  be  expected  and  demanded  of  them. 
Both  in  our  public  reproofs  and  exhortations,  we 
should  be  very  cautious  of  giving  offence:  in  order  to 
^void  which,  we  should  proceed  in  some  such  manner 
as  this: 

''Friends  and  brethren,  Sin  is  so  evil  and  dangerous 
a  thing,  that  God  has  commanded  us  to  'exhort  one 
another  daily,  lest  any  be  hardened  through  the  deceit- 
fulness  of  it:'*  and  that  we  do  not  'hate  our  brother  in 
our  heart,  but  in  any  wise  rebuke  our  neighbor  and 
not  suffer  sin  upon  him.'f  Our  Lord  exhorts  us,  'if 
our  brother  offend  us,  to  tell  him  of  his  fault;  and  if 
he  will  not  hear  us,  to  take  two  or  three  persons  with 
us  to  reprove  him;  'and  if  he  will  not  hear  them,  to* 
tell  tlie  church;  and  if  he  will  not  hear  the  church, 

•Heb.  iii,  13  tl.cv.  \i\,  ir 


.510  A  Form  for  Public  Repi^oof. 

to  esteem  him  as  an  heathen  or  publican.'*  Those 
'that  sin,'  we  are  commanded  to  'rebuke  before  all, 
that  others  also  may  fear,'t  and  'if  they  repent  not,  to 
avoid  them,  and  not  so  much  as  eat  with  them. 'J  Ac- 
cordingly having  heard  of  the  scandalous  practice  of 

N. of  this  church,  and  having  received  sufficient 

proof  that  he  hath  committed  the  odious  sin  of  ***, 
we  have  seriously  dealt  with  him  in  private  to  bring 
him  to  repentance:  but  to  the  grief  of  our  hearts  per- 
ceive that  he  still  remains  impenitent,  (or  lives  in  the 
same  sin.)  We  therefore  judge  it  our  necessary  duty 
to  use  this  further  remedy  which  Christ  hath  command- 
ed us  to  try.  And  I  do  earnestly  beseech  him  for  the 
sake  of  his  own  soul,  and  require  it  of  him,  as  a  mes- 
senger of  Jesus  Christ,  (as  he  will  answer  the  contrary 
at  the  bar  of  God)  to  remain  no  longer  stout  and  im- 
penitent, but  unfeignedly  to  confess  and  lament  his 
sin  before  God  and  this  congregation.  This  desire  I 
here  publish,  not  out  of  any  ill  will  to  his  person,  (as 
the  Lord  knows)  but  in  obedience  to  Christ,  and  in 
love  to  his  soul,  wishing  that,  if  possible,  he  may  be 
saved  from  his  sin,  from  the  power  of  Satan,  and  the 
everlasting  wrath  of  God;  and  that  he  may  be  speedily 
reconciled  to  him,  and  his  church."  To  this  purpose 
should  our  public  admonition  proceed:  and  in  some 
cases,  where  the  sinner  esteems  his  sin  to  be  small,  it 
will  be  necessary  to  set  it  in  its  proper  light,  and 
especially  to  quote  some  texts  of  scripture  which  ag- 
gravate and  threaten  it. 

III.  To  our  reproofs  and  exhortations  may  properly 
be  added  the  prayers  of  the  church. 

We  should  pray  both  for  those  that  have  been  re- 
proved, and  those,  (some  of  them  at  least)  that  have 

*  Mull,  xvlii.  15—17?  ■}  1  Tim.  v,  20, 

+  2  Thcss.  iii,  6,  12.  14.     1  Cor.  v,  1)^  13. 


Prayer  to  be  joined  with  it,  51 1 

been  rejected,  that  they  may  repent  and  be  restored.  ' 
We  are  commanded  "to  pray  always,  and  in  all  things; 
for  all  men,  and  in  all  places;"  so  great  a  business  as 
this  therefore,  should  not  be  done  without  it.  We 
should  earnestly  join  together  in  prayer  to  God  that 
he  would  open  the  sinner's  eyes;  that  he  would  soften 
his  heart,  and  save  him  from  impenitency  and  eternal 
death.  That  we  have  not  his  request  or  consent,  is 
no  reason  against  it;  for  that  is  his  very  disease,  and 
the  malignity  of  it.  If  the  person  even  refuses  to 
be  present  to  receive  our  admonition,  it  will  be  proper 
to  desire  the  prayers  of  the  congregation  for  him. 
And  let  us  be  very  earnest  in  praying  for  him,  that  the 
congregation  may  be  provoked  to  join  with  us.  Who 
knows  but  God  may  hear  such  prayers,  and  that  they 
may  be  more  effectual  than  our  exhortations?  How- 
ever, the  people  will  thereby  perceive  that  we  do  not 
make  light  of  sin,  and  that  we  do  not  preach  to  them 
in  mere  custom  or  form.  When  the  sinner  is  thus  ad- 
monished and  prayed  for,  if  it  please  the  Lord  to  open 
his  eyes  and  give  him  repentance,  our  next  duty  is, 

IV.  To  proceed  for  his  full  recovery:  ^vherc  these 
things  must  be  observed. 

We  must  not  discourage  him  by  too  much  severity, 
nor  yet  by  too  much  haste  and  lenity  palliate  the 
offence,  and  sink  the  ideas  of  discipline.  We  must 
urge  him  to  be  serious  in  his  humiliation,  till  he  be 
truly  sensible  of  his  sin:  for  it  is  not  a  vain  formality 
that  we  are  to  expect,  but  the  recovering  and  saving  of 
the  soul.  We  should  bring  him  to  beg  the  commu- 
nion and  prayers  o*"  the  church;  and  to  promise  that 
he  will  most  carefully  avoid  the  sin  into  which  he  has 
fallen,  for  the  time  to  come.  After  this  we  must  assure 
him  of  the  riches  of  God's  love,  and  the  sufficiency  of 
Christ's  blood,  to  pardon  his  sin:  and  lliat.  if  his  re- 


512  Of  Excommunication. 

pentance  be  sincere,  we  are  authorized  as  the  messert-. 
gers  of  the  Lord,  to  assure  him  that  he  is  pardoned- 
We  should  then  charge  him  to  persevere,  and  perform 
his  promises;  to  avoid  temptations,  and  continue  beg- 
ging mercy,  and  strengthening  grace.  Hereupon  we 
should  charge  the  church,  that  they  imitate  Christ  in 
forgiving,  and  that  they  retain  the  person  in  (or  receive 
him  again  into)  communion;  that  they  never  reproach 
him  with  his  sin,  but  forgive  and  forget  as  Christ  does. 
We  have  no  warrant  to  rip  up  matters  that  are  worn 
out  of  memory,  or  to  make  that  public  again  which 
has  ceased  to  be  so.  After  this  we  should  give  God 
thanks  for  his  recovery  so  far,  and  pray  for  his  confirm- 
ation and  future  preservation.  The  next  part  of  dis- 
cipline is 

V.  Rejecting  from  the  church's  communion  those 
who,  after  sufficient  trial,  remain  impenitent. 

Exclusion  from  church-communion  is  of  divers 
kinds  and  degrees,  of  which  I  shall  not  so  far  digress,  as 
here  to  treat.  That  which  is  most  commonly  to  be 
practised  among  us,  is  only  to  forbid  an  offender  com- 
muning with  us,  or  to  inflict  a  temporal  exclusion, 
called  suspension,  till  it  shall  please  the  Lord  to  give 
him  repentance  [or  till  he  shall  discover  very  evident 
marks  of  impenitence,]  We  have,  indeed,  no  express 
directions  in  scripture  how  long  we  should  stay  to  try 
whether  the  sinner  be  so  impenitent  as  to  be  necessa- 
rily and  entirely  excluded:  we  must  therefore  follow 
the  general  directions,  with  such  diversity  as  the  case 
and  character  of  the  person,  and  former  proceeding 
shall  require;  this  being  left  to  the  discretion  of  the 
church;  who  must  always  continue  to  pray  for,  and 
exercise  patience  tovvards  the  offender,  till  he  manifest 
himself  obstinate  in  sin.  Where  a  person  has  openly 
sinned  but  onco  or  twice,  a  profession  of  repentance 


Vindication  of  Church  Discipline.  513 

may  suffice:  but  if  he  b.;  accustomed  to  sin,  and  has 
often  bi'oken  his  promises  of  amendment,  then  we 
m  ist  rcijuiie  an  actual  reformation.  He  that  uill  re- 
fuse eithei'  to  refoiin,  or  to  make  a  profession  of 
repentance,  must  be  considered  as  living  in  the  sin;  for 
a  heinous  sin  but  once  committed,  is  morally  contin- 
ued in  till  it  b".  repented  of;  and  a  mere  forlx.'artng  of 
the  act  is  not  suliicient.  [If  the  church,  after  having 
waited  a  pioper  time,  cannot  discern  in  the  person  any 
signs  of  genuine  repentance,]  they  must  then  proceed 
to  excommunication.  The  minister  must  pronounce 
him  unworthy  of  communion,  and  authoritatively 
charge  the  people  in  the  name  of  the  Lord,  to  avoid 
communion  v/ith  such  a  person;  and  must  deny  him 
those  ordinances  and  privileges  which  do  not  belong 
to  him,  whereof  he  is  the  administratcr  And  as  far 
as  this  act  of  the  pastor  is  not  contrary  to  the  woid  of 
God,  the  people  are  in  duty  bound  to  fall  in  with  it. 
Ht)wever,  it  will  be  proper  to  pray  for  the  repentance 
and  restoration  even  of  the  excommunicate:  and,  if 
God  should  give  them  repentance,  they  are  gladly  to 
be  received  into  the  communion  of  the  church  again. 
So  much  for  the  nature  of  church  discipline:  and  sure 
I  am,  if  wel]  understood,  much  of  the  pastoral  work 
and  authority  consists  in  It. 

There  are  many,  1  know,  who  wjuld  st  open  the 
doors  of  the  church,  would  pluck  up  the  hedge,  and 
lay  the  vineyard  common  to  the  wilderness.  Na}-, 
(which  is  very  amazing)  some  who  are  esteemed  godly 
divines,  reproach,  as  a  sect,  those  faithful  pastors  who 
will  not  give  the  sacrament  to  all  the  parish,  and  who 
maintain  discipline  in  their  churches,  under  the  name 
of  Sacramentarians  and  Disciplinarians;  as  the  impure 
used  to  reproach  the  diligent  by  the  name  of  Puritans. 
[B.it    surely  their  censures  are  ver\'  ill  grounded.] 


514  Church  Discipline  'vindicaied. 

Was  not  Christ  himself  the  leader  of  these  Disciplina- 
rians? He  instituted  discipline,  and  commanded  the 
particular  acts  of  it.'  "If  thy  brother"  (says  he)  "shall 
trespass  against  thee,  go  and  tell  him  his  fault:  if  he  will 
riot  hear  thee,  then  take  with  thee  two  or  three  moie, 
that  in  the  mouth  of  two  or  three  witnesses  every 
word  may  be  established:  but  if  he  neglect  to  hear 
them,  tell  it  to  the  ciiitrch:  but  if  he  neglect  to  hear 
the  church  let  him  be  unto  thee  as  an  heathen  man 
and  a  publican."  He  adds,  "Verily  I  say  unto  you, 
whatsoever  ye  shall  bind  on  earth  shall  be  bound  in 
heaven;  and  whatsoever  ye  shall  loose  on  earth  shall 
be  loosed  in  heaven."*  Christ  made  his  ministers  the 
rulers  of  his  church,  and  put  the  keys  of  the  kingdom 
into  their  hands;  and  he  requires  the  people  to  "submit 
to  them,  and  obey  them  in  the  Lord."t 

Agreeable  to  these  scriptures,  was  the  practice  of  the 
ancient  church,  for  many  years  after  Christ;  in  which 
discipline  was  exercised  much  more  vigorously  than 
among  any  of  us,  even  in  the  heat  of  heathen  persecu- 
tions, as  well  as  under  Christian  magistrates,  (till  self- 
ishness and  formality  caused  them  to  be  remiss  in  this 
and  other  duties  together)  as  may  be  sedn  in  the  an- 
cient canons  and  Cyprian's  epistles.  Discipline  was 
not  then  taken  to  be  a  useless  thing;+^  nor  would  it 
appear  such  now,  if  it  were  shewed  in  its  strength  and 
beauty,  by  a  vigorous  practice:  for  you  will  never 
make  men  know  what  it  is  by  mere  talking  of  it;  it 
being,  like  the  government  of  commonwealths,  little 
known  till  learned  by  experience.    I  know  that  when 

♦   Matt    xvli!,  15— 18.  f  H<b.  xiii,  17. 

1  nisr'hplina  ost  custos  S|)tl,  rctiniiculiim  flilei,  dux  ilincris  saliitari^, 
lollies  !tc  nutritnentum  bona;  indolis,  map^istra  virtutis;  facit  in  Cliristu 
inaiuM'e  scmp/cr,  ac  jtigfiliir  Deo  viverc,  ad  proiuissa  ccclesiia  et  dlvina 
pramiu  pervealri':'  Haue  el  sectari  sahibre  est,  et  adversari  ac  ncijlgere 
letl.ale. 

i;ypi{.  dc  nisscip.  p  265.    See  Cai.vik's  Instit,  I.ib.iv,  cap.  12,  §1,2. 


Objedions  aiisnered.  .31i» 

the  church  began  to  be  tainted  witli  vain  inventions, 
;the\vord  discipline  changed  its  signification  lor  vari- 
ous of  their  own  rules  of  life,  and  austere  impositions: 
but  it  is  for  the  ancient  and  truly  Christian  discipline 
alone  that  I  am  contending.  There  is  no  room  to 
doubt  whether  this  be  our  duty,  nor  whether  we  are 
unfaithful  as  to  the  performance  of  it.  It  is  certainly 
no  less  our  duty  because  our  brethren,  of  late  have 
made  so  little  conscience  of  it.  And  what  are  the 
hindrances  that  now  keep  the  ministers  of  England 
from  the  discharge  of  it?  I  hear  what  some  say,  and 
see  more. 

1.  Some  object  "that  we  shall  be  guilty  of  defaming 
men,  by  thus  publishing  their  crimes."  I  answer  in 
the  words  of  Bernard,  ''Cum  carpuntur  vitia,  et  inde 
scandalum  oritur,  ipse  sibi  scandali  causa  est,  qui  fecit 
quod  argui  debet;  non  ille  qui  arguit.  Non  ergo 
timeas  contra  charitatem  esse,  si  unius  scandalum  mul- 
torum  recQmpensaveris  pace.  Melius  est  enim  ut 
pereat  unus  quam  unitas."*  Many  of  us  who  would 
be  ashamed  to  omit  preaching  or  praying  half  so 
much,  have  not  considered  wiiat  we  do  in  wilfully 
neglecting  this  duty.  We  draw  down  the  guilt  of 
men's  crimes  upon  our  owiv  heads,  when  we  do  not 
use  God's  means  fur  the  cure  pf  tiicm.t 

2.  Others  will  say  '-that  there  is  little  likelihood  that 
public  personal  re|)rchension  should  do  any  good  to 
offenders,  because  they  will  be  but  enraged  by  tl;c 
shame."  I  answer  in  the  words  of  Piiii.o  a  Jew,  "We 
must  endeavor  as  far  as  we  are  able  to  save  tho^e 
from  their  sins  who  will  certainly  perish  by  them:  im- 
itating good  physicians,  who,  when  they  cannot  save 

'  •  Bernard  Slip.  Cnntic. 

f  Qiii  non  coirijjit  rcsecHiitla  commiilit.     GnBC, 

Si  quid  ma  scis  fecisse  incite  aiii  impro)>c,  si  id  non  accusal,  tu  ipso 
objurg'andus  CB.     Plaut. 


516  Answer  to  Objections 

a  sick  man,  do  yet  willingly  try  all  means  i'6r  cure, 
lest  they  seem  to  want  success,  through  their  own 
negligence."*  I  further  answer,  it  ill  becomes  the  ig- 
norant creature  to  implead  the  ordinances  of  God  as 
useless.  God  can  render  his  own  ordinances  success- 
ful, or  else  he  would  never  have  appointed  them.  Be- 
sides, church  discipline  seems  to  be  well  calculated  for 
usefulness.  It  tends  to  the  shaming  of  sin,  and  the 
humbling  of  the  sinner; — to  manifest  the  holiness  of 
Christ,  of  his  doctrine,  and  his  church  before  all  the 
world.  What  method  should  be  taken  with  offenders 
if  not  this?  Must  they  be  given  up  as  hopeless?  That 
were  cruel:  and  other  means  are  supposed  to  have 
been  used  without  success.  The  church  of  Christ  has 
found  this  method  to  be  successful,  even  in  times  of 
persscution,  when  (if  ever)  carnal  reason  would  have 
told  them  to  forbear  it,  for  fear  of  driving  away  their 
converts.  But  besides  all  that  has  been  said,  let  it  be 
remembered,  that  the  principal  use  of  this  public  dis- 
cipline, is  not  for  the  offender  himself,  but  for  the 
church.  It  tends  greatly  to  deter  others  from  the  like 
crimes,  and  so  to  keep  our  churches  and  worship 
puie.t 

3.  Some  will  say  'that  this  method  will  but  restrain 
men  as  hypocrites  and  not  convert  them."  I  answer, 
Who  knows  how  God  may  bless  his  ordinances?  It 
is  true  repentance  to  which  odlcnders  are  exhorted, 
and  which  they  profess:  whether  they  truly  profess  it 
or  not,  who  can  tell  but  God?  However  if  it  only  re- 
strains persons,  that  is  a  benefit  not  to  be  contemned. 
It  is  of  some  impoitancc  that  sin  be  disgiaced;  and  so 
far  the  church  acciuit  themselves.  But  the  grand  ob- 
jecliou  against  discipline,  as  far  as  I  caii  karn,  is 

•    J'iiilo  do  saciif,  Abel  et  Cain, 
•j-  Vitia  transmiui)  ud  jX'sifros,  ([ui  ))7'a:scinll)iis  culpls  jt^iioscit.    Eonis 
noctt  (lui  in;Ji.s  p.iroii.     Sexeca. 


against  Church  Discipline.  517 

4.  The  difikiiUy  of  the  work,  and  the  trouble  or 
suffdring  you  are  likely  to  bring  upon  yourselves  by 
it.  '-We  cannot  (say  you)  publicly  reprehend  or.e 
sinner,  but  he  will  highly  resent  it,  and  bear  us  malice 
for  it.  We  can  [jrevail  with  very  lew  to  make  a  pub- 
lic profession  of  repentance;  and  if  we  excommunicate 
them,  that  will  enrage  them  the  more.  If  we  were 
to  deal  with  all  the  obstinate  sinners  in  the  parish,  in 
the  manner  you  advise,  it  would  be  dangerous  living 
among  them;  or  we  should  be  so  hated,  that  our  la- 
bors would  become  quite  unprofitable  to  them.  Duty 
therefore  ceases  to  be  duty,  because  the  hurt  that 
would  follow  would  be  greater  than  the  good."  But 
are  not  these  reasons  as  valid  against  piofcssing  and 
defending  Christianity  in  some  times  and  places,  as 
NOW  against  discipline?  Christ  has  told  us  "that  he 
came  not  to  send  peace;"  and  that  "the  world  will 
hate  us."  Many  of  his  servants  have  met  with  more 
difficulty  in  doing  their  duty  than  we  can  expect; 
which  yet  did  not  prevent  their  faithful  discha)ge  of  it. 
If  we  did  our  duty  fiiithfuUy  as  ministers,  we  should 
now  fi:icl  much  the  same  lot  among  professed  chris- 
tians,  as  our  predecessors  did  among  ihfidei? — But  if 
you  cannot  suffer  for  Christ,  why  did  you  'put  your 
hands  to  his  plough?"  You  ought  ''first  to  have  sat 
down  and  counted  the  cost."  This  makes  the  minis- 
terial work  so  unfaithfully  done,  because  it  is  so  car- 
nally undertaken.  Many  enter  lipon  it  as  a  life  of 
ease  and  honor  from  men,  and  therefore  they  reeolve 
to  attain  their  ends,  whether  right  or  wrong.  As  for 
your  making  yourselvcji  incapable  of  doing  men  any 
good,  ifymi  thus  publicly  admonish  them:  I  answer, 
that  reason  is  as  valid  against  plain  preaching,  or  pri- 
vate reproof,  or  any  otlicr  duty  for  which  wicked  men 
will  hate  us.     As  has   been    alicady  ob'^crved,   God 


51$  AnsxL'ev  to  objections 

will  bless  his  own  ordinances  to  do  good;,  or  else  he 
Avould  not  have  appointed  them.  By  this  means 
you  may  possibly  do  good  to  the  offender,  and  even 
to  the  excommunicate:  lam  sure  it  is  God's  means; 
and  the  last  means  we  can  use:  it  were  therefore  per- 
verse to  neglect  it.  However,  other  persons,  both  within 
and  without  the  church,  may  receive  good  by  it,  though 
the  offender  himself  receive  none:  and  God  will  cer- 
tainly have  the  honor  when  his  church  is  thus  mani- 
festly distinguished  from  the  world.  But  let  me 
tell  you,  there  is  not  such  "a  lion  in  the  way"  as 
you  may  imagine;  nor  is  discipline  so  useless  9. 
thing.  I  bless  God,  upon  the  small  (and  too  late) 
trij\l  Ihave  made  of  it  myself,  I  can  say  by  experience 
it  is  not  vain:  nor  are  the  hazards  of  it  such  as  may 
excuse  our  neglect.  To  the  last  objection  many  have 
added 

5.  "That  it  is  a  vain  thing  to  attempt  the  use  of 
discipline  in  the  church;  unless  it  were  established  by 
secular  power,  and  all  the  people  were  forced  under 
a  penalty,  to  submit  tp  it; — that  without  the  help  of 
the  civil  magistrate  it  is  not  likely  that  we  should  do 
any  good,  since  every  man  has  liberty  to  despise  our 
censures,  and  to  absent  himself  when  he  should  appear 
before  the  church."  Here  let  n}c  j^sk,  how  did  the 
church  of  Christ  subsist  before  the  days  of  Constan- 
tino THE  Great,  without  the  help  of  the  civ  11  mag- 
istrate? And  how  was  discipline  exercised  for  three 
hundred  years  together,  when  the  prince  did  not  so 
mucli  as  give  protection  or  toleration  to  Christians, 
but  even  persecuted  them  to  deatli?  Yet  then  was  the 
church  ip  its  best  state,  and  its  discipline  the  most 
pure  and  powerful.  Are  the  keys  of  Christ's  church 
so  unfit  and  useless,  that  they  will  not  open  and  shut 
v^'ithout  the  magistrate's  help!    It'  they  have  contract^ 


against  Church  Discipline.  519 

cd  any  rust,  we  may  thank  ourselves,  who  liave  let 
them  lie  so  long  Vv'ithout  use.     But  let  me  add,  that 
too  much  interposition  of  the  civil  magistrate  with  our 
discipline,  would  do  more  hurt  than   good:  it  would 
but  corrupt  it  by  the  mixture,  and  make  it  become  a 
mere  human  thing.     Your  government  is  all  to  work 
Upon  the  conscience;  and  the  sword  cannot  reach  that. 
It  is  not  a  desirable  thing  to  have  repentance  so  ob- 
scured by  mere  forced  confessions,  that  you  cannot 
know  when  persons  mean  as  they  speak.     I  confess, 
if  (since  I  have  exercised  discipline)  the  sword  had  in- 
terposed and  forced  men  to  those  public  confessions  of 
sin   and  professions   of  repentance,  to  which  I  have 
persuaded  them  by  the  light  of  God's  word,  it  would 
have  left  me  (and  I  believe  the  church  too)  very  much 
dissatisfied  with  tliem;  imagining  they  only  complied 
with  it  because  they  were  forced.     1  am  the  less  sorry 
that'the  magistrate  doth  so  little  interpose,  on  account 
of  that  blind,  confused  zeal  which  so  much  prevails 
amongst  us.     Persons  of  every  party  are  so  confident 
that  they  are  in  th^  right,  and  lay  such  a  stress  upon 
many  opinions  of  their  own,  as  if  life  or  death  depend- 
ed upon  them;  making  a  great  outcry  against  whatev- 
er are  called  errors  by  their  own  party,  without  know- 
ing what  they  are,  or  how  to  ^onfute  them,  or  which. 
are   tolerable  in  the  church,  and  which  intolerable: 
if  the  sword  were  in  such  envious,  angry  hands,  there' 
would  be  little  quiet  to  the  ciuiich.     I'his  may  possi-' 
,  bly  make  the  magistrate  tiiink  fit  to  let  us  fight  it  out 
vvith  our  naked  fists,  and  not  to  put   swords  into  our 
hands  till  we  are  more  sober,  and  know  better  how  to 
use  them.     As  long  as  he  does   not  prevent  us  from 
exercising  that  kind  of  discipline  which  has  now  beri^. 
recommended,  I  fear  not  but,  by  the  blessing  of  God, 
a  prudent,  resolute,  unanimous  ministry  will,  in  general 

be  able  to  bring  persons  to   submit   to  if.  so  a^^  lo  nn 

swer  very  important  purpose'^. 


520  Discijiline  may  be  exercised. 

I  sli lU  canclude  this  subject  with  car/iestly  request- 
m%  my  b:'ethren  in  the  ministry  spoedily  and  faith- 
fully to  pat  in  execution,  at  least,  all  the  unquestion- 
able part  of  the  discipline  for  which  I  have  been  con- 
tending;. 

1 .  Consider  how  sinful  the  neglect  of  it  is,  and  how 
dangerous  with  respect  to  yourselves.  It  is  indeed  a  sad 
case  that  good  men,  under  so  much  liberty,  should 
settle  themselves  so  long  in  the  constant  neglect  of  so 
great  a  duty.  In  our  preaching  to  our  people,  we 
make  it  a  bad  sign  to  live  in  the  wilful,  common  omis- 
sion of  any  known  duty:  and  shall  we  do  so  year 
after  year,  and  even  all  our  days?  We  plainly  mani- 
fest sloth  and  laziness  herein,  if  not  unfaithfulness  in 
the  work  of  Christ.  I  speak  from  experience:  lazi- 
ness pleaded  hard  against  this  duty,  and  long  kept  me 
from  it.  It  is  indeed  a  troublesome  and  painful  work, 
and  calls  for  some  self-denial;  it  will  expose  us  to  the 
displeasure  of  the  wicked.  But  dare  we  prefer  our 
carnal  ease  or  the  love  of  wicked  men  before  our  duty 
to  Christ  our  master?  Can  such  slothful  servants  look 
for  a  good  reward? 

2.  The  neglect  of  discipline  has  a  strong  tendency 
to  the  deluding  of  souls;  by  making  men  think  that 
they  arc  christians  when  they  are  not,  because  they 
lU'c  not,  by  God's  oidinance,  separated  from  such  as 
are;  and  by  making  scandalous  sinners  think  their  sin 
tolerable  because  it  is  so  tolerated  by  the  pastors  of 
the  church.  We  hereby  corrupt  Christianity  itself  in 
the  eyes  of  the  world,  and  do  our  pait  to  make  them 
believe,  that  to  be  a  Chribtian  is  only  to  be  of  such  or 
such  an  opinion,  and  that  the  christian  religion  requir<^s 
holiness  no  more  than  the  false  religions  of  the  world. 
If  the  holy  and  unholy  arc  all  permitted  to  be  sheep 
of  t!ie  same  fold,  without  the  use  of  Christ's  means  to 


without  the  Magistrates  Initrposition.         521 

distinguish  tliem,  we  do  our  part  to  defame  Christ  by 
it,  and  make  it  to  appear  as  if  this  were  according  to 
his  institutions. 

3.  By  the  neglect  of  discipline  you  encolirage  separ- 
ation. If  you  will  not  by  this  means  distinguish  be- 
tween "the  precious  and  the  vile,"  the  people  ^^  ill  do 
it  by  withdrawing  from  you;  which  many  honest 
Christians  will  think  they  aie  necessitated  to  do.  Nor 
can  you  wonder,  ifyoU  keep  a  number  of  scandalous 
sinners  in  your  churches  without  ever  reproving  them, 
that  some  timorous  souls  should  run  out  of  them,  as 
out  of  an  edifice  which  they  apprehend  ready  to  fall.  I 
have  known  many  who  have  separated  meiely  on  this 
account. 

4.  By  this  neglect  we  do  much  to  bring  the  wrath 
of  God  upon  ourselves  and  our  congregations,  and  so 
to  blast  the  fi'uit  of  our  labors.  If  the  angel  of  tlic 
church  of  Tiiyatira"*  was  reproved  for  suffering  se- 
ducers in  it,  and  those  who  joined  with  them  were  so 
severely  thr<*atened,  surely  we  deserve  reproof  on  the 
same  ground,  for  suffering  open,  scandalous,  impeni- 
tent sinners  among  us,  and  have  leason  to  fear  the  ex- 
ecution of  this  threatening  upon  our  churches. 

But  against  all  that  1  have  said  in  bchaLf  of  disci- 
pline you  will  plead,  '-Our  people  are  not  ready  for  it: 
they  will  not  yet  bear  it,"  But  is  not  the  meaning  of 
this,  that  YOU  will  not  bear  the  tiouble  and  hatred 
which  it  will  occasion?  I  beseech  you,  in  oi^er  that 
you  n^.ay  make  a  comfortable  account  to  the  "chief 
shepherd,"  and  that  you  may  not  be  found  "unfaith- 
ful in  the  house  of  God,"  that  you  do  not  shiink  from 
duty  because  of  the  trouble  to  the  flesh,  that  nuiy  at- 
tend it.      Remember  for  your  encouraQ:ement,   that 


•   Rev.  ii,  9.. 


623         Of  I  he  Motives  to  Pastoral  Fidelity, 

the  most  costly  duties  arc  usually  the  most  coirifort- 
able;  and  you  may  be  sure  that  Christ  will  bear  the 
cost. 

CHAPTER  VII. 

OF  THE   MOTIVES  TO  PASTORAL  FIDELITY   IN  GENERAL,  SUG- 
CESIED  IN  THE  TEXT. 

THE  FIRST  thing  proposed  has  now  been  fully  hand- 
led, which  was  to  point  out  and  recommend  the  sev- 
eral parts  of  the  ministerial  office:  we  therefore  pro- 
ceed to  the  Second;  which  is  "to  consider  the  motives 
suggested  in  the  text  to  a  diligent  performance  of  them.'* 
The  Lord  grant  that  they  may  work  upon  us  all  ac- 
cording to  their  truth  and  importance! 

I.  The  nature  of  our  office  obliges  us  to  "take  heed 
to  all  the  flock:"  we  are  styled  overseers. 

And  for  what  else  are  we  overseers?*  To  be  a  bishop 
or  pastor  is  not  to  be  set  up  as  an  idol  for  the  people 
to  bow  to;  or  to  be  (what  the  apostle  calls  the  Cre- 
tiANs)  "evil  beasts,  slow  bellies;"!  to  live  to  our  fleshly 
delight  and  ease;  but  it  is  to  be  the  guide  of  sinners  to 
salvation.  It  is  a  sad  thing  that  men  should  undertake 
a  calling  of  which  they  know  not  the  nature;  which, 
with  too  many,  is  evidently  the  case.  Do  those 
persons  know  and  consider  what  they  have  under- 
taken, who  live  in  ease  and  pleasure?  who  have  tiir.e 
to  take  their  supeifluous  reci cations,  and  spend  it  in 
loitering  or  in  vain  discourses,  when  so  much  work 
lies  upon  their  hands?  Brethren,  do  you  consider 
where  you  stand,  and  what  you  have  taken  upon  you? 
S'ou  have,  under  Christ,  undertaken  a  band  of  his 

•  Epif;oop;;s  eslnomcn  quoil  plus  oncris  (luiim  lionoris  sig-nlfu-at.  I'olvil, 
■^''d'g.  p  240 

t'rit.i,  12, 


,  The  Nature  of  our  Office  requires  it.        523 

soldiers  "against  principalities  and  powers,  and  spirit- 
ual wickednesses  in  high  places:"  you  must  lead  ihcui 
on  in  the  sharpest  conflicts;  you  must  actjuaint  thcni 
with  the  enemy's  stratagems  and  assaults;  you  must 
watch  yourselves,  and  keep  them  watching.  If  you 
miscarry,  they  and  you  may  perish.  You  have  a 
subtile  enemy;  and  therefore  you  must  be  wise:  you 
have  a  vigilant  enemy,  therefore  you  must  be  vigilant: 
you  have  a  malicious,  violent,  q,nd  unwearied  enemy; 
and  therefore  you  must  be  resolute,  courageous,  and 
unwearied.  You  are  in  a  crowd  of  enemies,  encom- 
passed with  them  on  every  side;  so  that  if  you  do  not 
take  particular  heed  to  every  one  of  them,  you  will 
quickly  fall.  And  oh!  what  a  world  of  w  ork  have 
you  to  do!  Had  you  but  one  ignorant  person  to  teach, 
though  willing  to  learn,  \Wiat  a  tedious  task  would  it 
be!  How  much  more  difficult  then  would  it  be  if  that 
person  were  as  unwilling  as  ignorant!  But  to  have 
such  multitudes  of  these  as  most  of  us  have,  will  find 
us  work  indeed!  How  much  wickedness  have  we 
sometimes  to  (fontend  against  in  one  soul!  and  what  a 
number  of  such  wicked  persons  have  we  to  deal  withi 
What  deep  rooting  have  theii-  sins  taken,  and  under 
what  disadvantage  must  truth  come  to  them!  What 
strangers  are  they  to  the  heavenly  message  we  bring 
them!  They  frequently  know  not  what  you  sa}-, 
though  you  speak  to  them  in  the  plainest  language. 
And  when  you  think  you  have  done  them  some 
good,  you  leave  your  seed  among  the  "fowls  of  the 
air."  Wicked  men  arc  at  hand  to  contradict  all  thai 
you  have  said;  who  will  cavil  at  and  slander  you  that 
they  may  disgi-ace  your  message,  and  tiuit  they  may 
deride  and  scorn  them  away  from  Chri-t:  thus  they 
quickly  extinguisii  the  good  beginnings  which  yo'.^ 
hoped  you  had  teen.     'I'hey  use  indeed  weukev  xcii^* 


524  Diligence  enforced  from  the  Duties 

sons  than  yours;  but  such  as  come  with  more  advan - 
tage,  being  taken  from  things  which  they  see  and  feelj, 
and  which  are  befriended  by  the  flesh:  besides,  they 
are  more  familiarly  and  importunately  urged.  You 
speak  but  once  to  a  sinner  for  ten  or  twenty  times 
that  the  messengers  of  Satan  tio.  Moreover,  how 
easily  do  the  "cares  and  businesses  of  the  world  choke 
and  devour  the  seed"  which  3  ou  had  sown,  and  liow 
easily  will  a  frozen  carnal  heart  (had  it  no  external 
enemies)  extinguish  those  sparks,  which  you  have  been 
long  in  kindling!  Yea,  for  want  of  fuel  and  further 
help,  they  will  go  out  of  themselves.  Among  what 
abundance  of  distempers,  lusts,  and  passions  do  you 
cast  your  words,  where  they  are  likely  to  meet  with 
but  a  poor  entertainment!  And  when  you  think  your 
work  doth  happily  succeed,  seeing  men  under  trouble, 
confessing  their  sins,  promising  reformation,  and  living 
as  new  creatures  and  zealous  converts,  they  will  often 
prove  unsound;  to  have  been  but  superficially  changed; 
to  have  taken  up  new  opinions,  and  new  company, 
\^'ithout  a  new  heart.  O  how  man/  persons  (after 
some  consideral)!e  change  in  them  has  taken  place) 
are  deceived  by  the  profits,  the  honors,  or  the  pleasures 
of  tlie  world,  and  "again  entangled  in  their  former 
lusts'."  Nay,  how  soon  do  even  the  graces  of  the  saints 
themselves  languish,  if  you  neglect  them;  and  how 
easily  arc  they  drawn  into  shameful  ways,  to  the  dis- 
honor of  the  gospel,  as  well  as  their  own  loss  and 
sorrow!  O  brethren,  what  a  field  of  labor  is  befoie  us! 
there  is  not  a  person  you  can  see,  but  may  find  you 
work!  You  see  what  the  work  of  a  minister  is,  and 
what  a  life  he  hath  to  lead.  Exert  yourselves  then 
with  all  your  might.  In  order  to  quicken  you  i\\o 
more  let  me  brg  you  to  attend  to  the  following  con- 
siderations. 


and  Difficulties  of  the  Pastoral  Office.        525 

1.  Consider  the  office  of  an  overseer  was  your 
own  voluntary  undertaking.  No  man  is  forced  to  be 
an  overseer  of  the  church:  does  not  common  honesty 
then  require  you  to  be  true  to  your  trust? 

2.  Consider  also  the  honor  that  is  connected  with 
your  office  as  an  encouragement  to  labor.  A  great 
honor  indeed  it  is,  to  be  the  '^ambassadors  of  God,'* 
and  the  instruments  of  men's  conversion  and  salva- 
tion; to  "save  souls  from  death  and  cover  a  multitude 
of  sins"  For  ministers  to  strive  for  precedency,  and 
fill  the  world  with  wide  contentions  about  the  dignity 
and  superiority  of  their  office,  shews  that  they  forget 
the  nature  and  work  of  that  office  they  strive  about* 
The  honor  is  but  the  appendix  to  the  work.  If  min- 
isters would  faithfully  and  humbl}^  lay  out  themselves 
for  Christ  and  his  church,  without  thinking  of  titles 
and  reputation,  they  should  then  have  honor  whether 
they  would  or  not:  \\hcreas  by  gaping  after  it  they 
lose  it. 

3.  Consider  that  you  have  many  privileges  be- 
longing to  your  office,  which  should  engage  you  to 
diligence  in  it.  It  is  no  small  thing  that  you  are 
maintained  by  other  men's  labors.  This  is  foi-  your 
work,  that  you  may  not  be  taken  off  from  it,  but  that 
(as  Paul  requires)  you  may  "give  yourselves  wholly 
to  these  things,"*  and  not  be  forced  to  neglect  men's 
souls,  while  you  are  providing  for  your  own  bodies. 
Either  do  the  work,  or  take  not  the  maintenance.  Bc" 
sides,  it  ought  to  be  considered  as  a  great  privilege  to 
be  bred  qp  to  learning,  while  many  others  are  brought 
up  at  the  plough  and  cart;  to  be  furnished  with  so 
much  delightful  knowledge,  when  the  world  lies  in 
ignorance;  and  to  converse  with  learned  men  about 


1  Timot'i\  n,  1 


526  Diligence  enforced  from  the  Honor 

sublime  and  gloiious  things,  while  many  others  are 
conversant  \\'ith  none  but  the  most  vulgar  and  illiterate. 
But  especially,  what  an  excellent  privilege  is  it,  to  live 
in  studying  and  pseaching  Chiist!  to  be  continually 
searching  into  his  mysteries,  or  feeding  on  them!  to 
be  daily  employed  in  contemplating  the  blessed  nature, 
works,  and  ways  of  God!  Others  are  glad  of  the  leis- 
ure of  the  Lord's  day,  and  now  and  then  an  hour  be- 
sides when  they  can  lay  hosd  of  it;  but  we  may  keep 
a  continual  sabbath.  We  may  almost  do  nothing  else 
but  study  and  talk  of  God  and  glory;  engage  in  acts 
of  prayer  and  praise,  and  drink  in  sacred  and  saving 
truths.     Our  employment  is  all  sublime  and  spiritual. 

Whether  we  arc  alone,  or  in  company,  our  business 
is  for  another  world,  O  that  our  hearts  were  but 
more  disposed  for  this  work!  what  a  blessed  joyful 
life  should  we  then  live!  How  su^ect  would  the  study 
be  to  us!  how  pleasant  the  pulpit!  and  what  delight 
would  our  conferences  yield!  What  excellent  helps  dp 
our  libraries  afford;  where  we  have  such  a  variety  of 
wise  silent  companiofiS,  whenever  we  please!  Surely 
all  these,  and  more  such  privileges  attending  the  min- 
istry, bespeak  our  unv*caried  diligence  in  the  work. 
Once  more 

4.  [Consider  the  interest  which  all  the  faithful  ser- 
vants of  Christ  have  in  their  master's  regards.]  You 
are  related  to  Christ  as  well  as  to  the  flock,  and  he  is 
related  to  you.  If  therefore  you  arc  faithful  in  your 
work,  you  are  not  only  advanced,  but  sccuied  by  the 
relation.  You  are  "the  stewards  of  liis  mysteries," 
and  the  rulers  of  his  household;  and  he  that  intrusted 
you  with  his  work  will  maintain  you  in  it.  But  then 
'it  is  requircvl  of  a  steward  that  a  man  be  found  faith- 
ful." Be  true  to  him,  and  never  doubt  of  his  being 
true  to  you.     Dj  you  feed  his  !l;x'k?    lie  will  sooner 


and  Privileges  of  our  Office.  527 

feed  you  as  he  did  Elijah,  than  forsake  you.  In  the 
midst  of  enemies,  he  will  "give  you  a  tongue  and  wis- 
dom which  none  sliall  resist."  W  you  willingly  put 
your  hand  to  his  plough,  he  will  wither  the  hand  that 
is  stretched  out  against  you.  His  laithiul  nunistcrs 
have  always  had  large  experience  of  his  care.  lie 
who  knows  that  he  serves  a  God  who  will  never 
sutler  any  man  to  be  a  User  by  him,  needs  not  fear 
w  hat  hazards  he  runs  in  his  cause:  and  he  who  knows 
that  he  is  seeking  a  prize  which,  if  obtained,  will  in- 
finitely exceed  his  cost,  may  boldly  engage  his  whole 
estate  on  it,  and  "sell  all  he  has  to  purchase  so  rich  a 
pearl."     The 

II.  Motive  to  fidelity,  which  our  text  suggests,  is 
taken  from  the  perconby  whom  ministers  are  invested 
with  their  office,  viz.  the  Holy  Ghost: — 'the  flock  over 
which  the  Holy  Ghost  hath  made  you  overseers.' 

This  divine  agent  is  said  to  make  bisliops  or  pastors, 
not  merely  because  he  has  determined  in  his  word  that 
there  shall  be  such  an  office — what  the  work  and 
power  shall  be — and  what  sort  of  men  shall  receive  it; 
but  also  because  he  qualifies  men  fur  the  office, — be- 
cause he  directs  those  that  ordain  them  to  discern  their 
qualifications, — and  because  he  directs  them  and  the 
people  themselves,  in  fixing  them  ovci'  a  particular 
charge.  These  were  done,  in  the  fust  ages  of  Chris- 
tianity, in  an  extraordinary  manner  by  inspiration. 
But,  when  men  are  rightly  called,  tliey  arc  made  over- 
seers of  the  church  by  the  Holy  Ghost,  i.  e.  by  the 
ordinary  influences  of  the  same  Spirit,  now  as  well  as 
then.  What  an  obligation  then  is  laid  upon  us  by  our 
call!  If  our  commission  be  from  heaven,  it  is  not  to 
be  disobeyed.  When  Paul  was  called  by  the  \  oice  of 
Christ  to  preach  tlie  gos})el,  he  "was  not  disobedient  tv) 
the  lieavenlv  virion."     Wh^n  th.c  ai)ostl«'s  were  called 


328        Diligence  urged  frotn  the  Privileges 

by  our  Lord,  from  their  secular  employments,  they  im- 
mediately "left  their  friends  and  houses,  and  trade,  and 
all,  and  followed  him."  Though  our  call  be  not  so  im- 
mediate or  so  extraordinary,  it  is  from  the  same  Spirit, 
and  therefore  ought  to  be  a§  readily  obeyed.  It  is  not 
a  safe  course  to  imitate  Jonah,  in  turning  our  backs 
Upon  the  commands  of  God.  If  we  neglect  our  work^ 
he  has  a  spur  to  quicken  us.  If  we  run  from  it,  he 
has  messengers  enow  to  overtake  us,  to  bring  us  back 
and  make  us  do  it:  and  certainly  it  is  better  to  do  ifc 
at  first  than  at  last.     The 

HI.  Motive  in  the  text  to  diligence  in  our  work,  is 
taken  from  the  dignity  of  the  object,  viz.  "the  church 
of  God." 

It  is  that  church  for  which  the  world  is  upheld; 
which  is  sanctified  by  the  Holy  Ghost;  which  is  united 
to  Christ;  and  wiiich  is  his  mystical  body.  I'hat 
church  with  which  angels  are  present;  and  on  which 
they  attend  as  '-ministering  spirits;  whose  very  little 
ones  have  their  angels  beholding  the  face  of  God  in 
heaven."  O  what  a  charge  is  it  that  we  have  under- 
taken! And  shall  wc  be  unfaithful  to  it?  Have  we 
the  stewardship  of  God's  own  family,  and  shall  we 
neiilect  it?  Have  we  the  conduct  of  those  saints  who 
are  to  live  forever  with  God  in  glory,  and  shall  we 
omit  our  duty  to  them?  God  forbid!  Are  the  souls 
of  men  thought  meet  by  God  to  see  his  face,  and  live 
for  ever  in  his  presence?  and  are  they  not  worthy  of 
your  utmost  co.^t  and  labor?  Do  not  think  so  meanly 
of  the  church  of  God,  as  if  it  deserved  not  your  high- 
est regards.  Were  you  the  keepers  of  swine  or  shcep^ 
you  would  scarcely  let  them  go,  and  say  they  were 
not  worth  looking  after;  especially  if  they  were  your 
own:  dare  you  then  neglect  the  souls  of  men,  even  the 
ijluuch  of  Gou?      Remember  Christ  "walks  {mionp; 


of  the  Pastoral  Ojjice.  52^ 

them:  the  praises  of  the  most  liigh  God  arc  in  the 
midst  of  them.  They  arc  a  chosen  generation;  a  sancti- 
fied, peculiar  people;  a  royal  priesthood,  an  holy 
nation;  to  shew  forth  tlie  praises  of  him  that  called 
them."  What  an  honor  is  it  to  be  one  of  them  tliough 
but  a  "door-keeper  in  the  house  of  the  Lord!"  Surely 
then  to  be  the  Priest  of  these  priests,  and  the  Ruler  of 
these  kings,  is  such  an  honor,  is  such  a  noble  employ- 
ment as  multiplies  your  obligations  to  diligence  and 
fidelity. 

IV.  The  last  motive  mentioned  in  the  text  to  "take 
heed  to  the  flock,  and  feed  the  church  of  God,"  is,  the 
Price  that  was  paid  for  it. 

It  is  spoken  of  as  "purchased  by  ins  blood:"  i.  e. 
by  the  blood  of  Christ,  who  (by  the  way)  is  here  ex- 
pressly called  God.  God  the  Son  did  purchase  the 
church  with  his  own  blood.  What  an  argument  is 
here  to  quicken  the  negligent,  and  to  condemn  those 
that  will  not  be  quickened!  What!  shall  we  despise 
the  blood  of  Christ?  Shall  we  think  it  was  shed  for 
such  as  are  not  woithy  our  care?  The  guilt  of  negli- 
gent pastors  is  certainly  great,  since,  as  much  as  in 
them  lies,  they  make  the  blood  of  Christ  to  be  shed  in 
vain  They  would  lose  him  those  souls,  whom  he  has 
so  dearly  bought.  "  Whenever  we  feel  ourselves  grow 
dull  and  careless,  let  us  imagine  we  heard  the  blessed 
Savior  arguing  with  us  to  this  effect:  "Did  I  die  for 
those  souls,  and  wilt  not  thou  look  after  them?  Were 
they  worth  my  blood,  and  are  they  not  worth  thy 
care?  Did  I  con\e  down  from  heaven  to  earth  "to 
seek  and  to  save  them  that  were  lost,"  and  wilt  not 
thou  go  to  the  next  door  or  street  or  village  to  seek 
them?  Flow  small  is  thy  labor  or  condescension  in 
comparison  with  mine?  I  debased  myself  to  this;  but 
it  is  thy  honor  to  be  so  employed.  Have  I  doue  and 
07 


530         l%at  our  Congregations  are  large, 

suffered  so  much  for  the  salvation  of  men,  and  was  1 
willing  to  make  thee  a  co-worker  with  me,  and  wilt 
thou  refuse  the  little  that  lies  upon  thy  hands?'^ 

Every  time  we  look  upon  our  congregations,  let  us 
believingly  remember  that  they  are  the  pui^chase  of 
Christ's  blood;  and  let  us  regard  fhem  accordingly. 
Let  us  often  think  in  what  confusion  a  negligent  min- 
ister will  be  at  the  last  day,  to  have  the  blood  of  the 
Son  of  God  pleaded  against  him;  and  to  hear  Christ 
say  "Thou  didst  make  light  of  the  purchase  of  my 
blood;  and  canst  thou  nov(  hope  to  be  saved  by  it  thy- 
self?" O  brethren!  since  Christ  will  bring  his  blood 
to  plead  [at  Go  i's  righteous  bar]  let  it  now  effectually 
plead  with  us  to  do  our  duty,  lest  it  shpuld  then  plead 
against  us  to  our  damnation! 

CHAPTER  VIII. 

OF  THE  OBJECTIONS  TO  THE  COUKSE  OF  MINISTERIAL  DUTY  KE- 

commended;  particularly  personal  instruction. 

IT  is  a  hard  case  that  so  good  a  master  as  ours,  in  so 
good  a  work,  should  have  servants  so  bad  as  to  plead 
against  their  duty  when  they  should  practise  it:  espe- 
cially that  GOOD  men  should  be  so  backward  to  it  as  to 
need  many  words  to  excite  them  to  the  diligent  per- 
formance of  it.  Yet  alas!  this  is  too  common  a  case. 
I  liavc  no  great  fear  of  any  opposition  from  conscience, 
or  unbiassed  reason;  but  only  from  unwillingness,  and 
reason  biassed  by  the  flesh.  [This  will  suggest  many- 
objections;  the  principal  of  which  shall  now  be  con- 
sidered and  answered;  which  was  the  Third  thing 
proposed.] 

1.  Perhaps  some  will  object  to  what  is  said  about 
personal  instruction,  ''That  tlleir  congregations  are  so 
large  that  it  is  im^wssible  for  them  to  know  all  their 
!\€ai'ers;  much  more  to  take  heed  to  every  individual."' 


IS  no  Excuse  for  neglecting  Individuals.      531 

But  let  ma  ask  such  persons, — Was  it  necessary  for 
you  to  take  upon  you  such  a  charge?  It  not,  you 
excuse  one  sin  by  another.  How  durst  you  undertake 
what  you  knew  yourselves  unable  to  perform?  If  it 
was  in  a  manner  necessary,  might  you  not  have  pro- 
cured some  assistance?  Have  you  not,  or  could  not 
you  get  a  maintenance  suftkient  for  youi'selves  and 
another  to  help  you?  What  though  it  will  not  serve 
to  support  you  in  fulness,  is  it  fiot  more  reasonable 
that  you  should  pinch  your  flesh  and  families,  than 
undertake  a  work  you  cannot  do,  and  neglect  the 
souls  of  so  many  of  your  flock?  With  me  it  is  an  un- 
questionable thing  (thougli  it  will  seem  hard  to  some) 
that  it  is  your  duty,  if  you  can,  to  live  upon  part  of 
your  salary,  and  allow  the  rest  to  a  competent  assist- 
ant. Do  not  many  families  in  your  parish  live  on  less 
than  you  would  then  have?  Have  not  many  able 
ministers  been  glad  of  less,  with  liberty  to  preach  the 
gospel?  Can  your  parishioners  endure  damnation 
better  than  you  can  povcrt}'?  What,  do  you  call  your- 
selves ministers  of  the  gospel,  and  yet  esteem  the  souls 
of  men  so  little,  as  that  you  had  rather  they  should 
eternally  perish,  than  that  you  and  your  families  should 
live  in  a  low  condition?  Ought  you  not  rather  to  beg 
your  bread  than  hazard  the  salvation  of  one  soul?  If 
you  have  but  "food  and  raiment,  you  ought  therewith 
to  be  content."  What!  would  you  have  more  than  is 
sufficient  to  enable  you  for  the  work  of  God?  "A 
man's  life  consisteth  not  in  the  abundance  of  things 
which  he  possesses."*  If  your  clothing  be  warm,  and 
your  food  wholesome,  you  may  be  as  well  supported 
by  it,  to  do  God's  work,  as  if  you  enjoyed  the  grcatcijt 
affluence.     He  that  luis  these  has  but  a  p(5ov  excuse 

•  I.uke  xii,  15. 


532  No  Private  Studies  will  excuse 

for  hazarding  men's  souls,  that  he  may  "njoy  more  of 
this  world's  good.  Remember  how  strongly  our  bles- 
sed Master  recommends  self-denial  to  all  his  servants. 
They  that  will  not  exercise  it,  are  so  far  from  being  his 
ministers,  that  they  are  no|;  his  true  disciples.  If  your 
circumstances  are  such  that  proper  assistance  cannot 
be  procured,  then  you  should  undertake  your  charge 
with  limitation.  But  do  not  omit  the  work  of  personal 
oversjoht  entirely,*nor  refuse  dealing  particularly  with 
any,  because  you  cannot  do  it  with  all:  take  this 
course  with  as  many  as  you  are  able,  and  put  your 
godly  neighbors,  especially  parents  and  masters  of 
families  upon  doing  the  more.     Again 

II.  Some  may  object  that  ''The  course  recom- 
mended will  require  too  much  time,  and  will  not  al- 
low so  much  as  is  necessary  for  ministers  (young  men 
especially)  to  follow  their  studies,  and  improve  their 
own  abilities," 

I  answer,  the  persons  whom  I  am  persuading  to 
this  work,  are  supposed  to  understand  the  substance 
of  the  christian  religion,  and  to  be  able  to  teach  oth- 
ers: and  the  addition  of  less  necessary  things,  is  not  to 
be  preferred  to  the  communication  of  what  are  funda- 
mentally necessary.  I  highly  value  common  knowl- 
edge, and  would  not  encourage  any  to  set  light  by  it; 
but  I  value  the  saving  of  souls  more.  That  which  is 
immediately  necessary  ought  to  be  done  whatever  else 
is  left  undoLie.  It  is  a  very  desirable  thing  for  a  phy. 
sician  to  be  well  studied  in  his  art;  but  if  he  would  be 
inquiring  even  into  the  most  useful  subjects  when  he 
should  be  looking  to  his  patients;  and  should  tell  them 
that  he  has  not  time  to  give  them  advice,  because  he 
must  foUovv'  Ills  own  studies,  I  should  esteem  that  man 
a  preposterous  studctit,  who  thus  preferred  the  means 
to  the  xcvy  end  itself:  indeed  I  should  think   such  a 


'  tJie  neglecting  of  Men's  Souls.  533 

physician  to  be  but  a  civil  kind  of  a  murderer;  [nor 
can  such  a  minister  be  looked  upon  in  a  better  light.] 
Men's  souls  may  be  saved  without  your  knowing 
whether  God  did  predetermine  the  creature  in  all  its 
acts:  whether  the  understanding  necessarily  determines 
the  will,  &c.  &c.  Get  well  to  Heaven,  and  help  your 
people  thither,  and  you  iliall  know  all  these  things  in 
a  moment,  and  a  thousand  more,  of  whieh  now,  by 
all  your  studies,  you  cannot  gain  a  certain  knowledge. 
This  is  the  most  certain  and  expeditious  way  to  the 
attainment  of  it.     But  consider  further, 

If,  by  the  diligent  practice  of  the  ministerial  duties, 
you  are  prevented  from  acquiring  an  extensive  knowl- 
edge, you  will  hereby  improve  more  in  that  which  is 
most  excellent.  If  you  know  not  so  many  things  as 
others,  you  will  know  the  most  important  matters 
better  than  they.  And  a  little  of  this  kind  of  knowl- 
edge, is  worth  all  the  other  knowledge  in  the  world. 
When  I  am  looking  heaven-ward,  gazing  towards  the 
inaccessible  light,  and  aspiring  after  the  knowledge  of 
God,  and  fmd  my  soul  so  dark  and  distant,  and  con- 
sider how  little  I  know  of  God,  and  how  much  he  is 
out  of  my  reach,  I  find  this  the  most  killing  and  gi'iev- 
ous  ignorance.  Methinks  I  could  willingly  exchange 
all  the  other  knowledge  I  have,  for  one  glimpse  more 
of  God  and  the  life  to  come.  Now  by  frequent  seri- 
ous conversation  about  everlasting  things,  by  diligently 
instructing  and  catechising  your  people,  you  will  gain 
more  of  this  kind  of  knowledge,  than  can  be  gained 
by  any  other  means;  and  thus  you  will  really  grow 
wiser  than  tho.se  that  spend  their  time  in  any  other 
way  whate\er.  As  Theology  is  a  practical  .science, 
the  knowledge  of  it  thrives  best  in  a  jjractical  course. 
Laying  out  here,  is  a  means  of  gathering  in;  an  hearty 
endeavor  to  communicatp  and  do  good  is  oi^iC  of  i\\e 


534  Divine  Knowledge  most  Useful: 

greatest  helps  to  our  own  proficiency.  So  tliat  by  this 
means  you  are  likely  to  become  more  able  pastors  of 
the  church,  than  private  studies  alone  can  make  you. 
Particularly  it  will  be  an  excellent  means  to  help  you 
in  preaching;  for  when  you  are  well  acquainted  with 
your  people's  cases,  you  will  know  what  to  preach 
upon:  an  hour's  conversation,  will  furnish  you  with 
as  much  matter  as  an  hour's  study.  As  he  will  be 
the  best  physician  and  lawyer,  so  he  also  will  be  the 
best  divine,  who  adds  practice  and  experience  propor- 
tionable to  his  studies:  whereas  that  man  will  prove 
an  useless  drone,  >vho  refuses  God's  service  all  his  life, 
under  a  pretence  of  preparing  for  it;  and  lets  men's 
souls  pass  on  to  perdition,  while  he  pretends  to  be 
studying  how  to  recover  them,  or  getting  more  ability 
to  help  and  save  them. 

However  let  me  add,  that  though  I  esteem  religious 
knowledge  the  chief,  I  would  have  you  to  acquire 
other  knowledge  too.  The  other  sciences  may  be  very 
useful,  and  indeed,  subservient  to  this:  and  you  may 
have  competent  time  for  both.  Lose  none  upon  vain 
recreations  and  amusements;  trifle  not  away  a  minute; 
consume  nonein  needless  sleep;  dowhatyou  do  with  all 
your  might;  and  then  see  what  time  you  may  commando 
If  you  set  apart  two  days  in  a  week  for  the  work  of  per- 
sonal instruction,  you  may  find  time  enough  for  your 
common  studies  out  of  all  the  rest.  Duties  are  to  be 
taken  together:  none  aie  to  be  neglected  that  can  be 
performed,  but  the  greatest  should  always  be  prefer- 
red. But  if  there  were  such  a  case  of  necessity,  that 
we  could  not  read  or  study  for  ourselves  and  instruct 
the  ignorant  too,  I  would  throw  by  all  the  libraries  in 
the  world  rather  than  be  guilty  of  the  perdition  of  one 
soul:  at  least  I  know  that  this  would  be  my  duty. 

III.     It  will  be  objected  by  many  "that  this  course 


Human,  may  be  attained  ioo.  535 

will  destroy  our  health,  by  continually  spending  our 
spirits,  without  allowing  time  for  necessary  recrea- 
tions." 

I  answer,  we  may  do  our  duty,  and  have  time  for 
necessary  recreations  too.  An  hour  or  half  an  hour's 
walk  before  meat,  is  as  much  recreation  as  is  necessary 
for  the  weaker  sort  of  students.  1  have  reason  to 
know  something  of  this  by  long  experience.  Thouoh 
I  have  a  body  which  has  languished  under  great  weak- 
nesses many  years,  and  which  requires  me  to  take  as 
much  exercise  as  almost  any  person  in  the  world,  yet 
I  have  found  the  above  proportion  sufficient.  It  is 
undoubtedly  our  duty  to  use  ais  much  exercise  as  is 
necessary  for  the  preservation  of  our  health;  so  far 
our  work  requires  it;  otherwise,  foi*  one  day's  work 
we  should  lose  the  oppoitunity  of  many:  and  this  ma^' 
be  done  very  consistently  with  all  the  duties  I  have 
been  recommending. 

As  for  those  men  that  limit  not  their  recreations  to  sta- 
ted hours;  who  must  have  them,  not  to  fit  them  for  their 
work,  but  to  please  their  voluptuous  humor,  such  sensu- 
alists have  need  to  study  the  nature  of  Christianity  better; 
to  learn  the  danger  of  ''living  after  the  flesh,"  and  to 
get  more  mortification  and  self  denial  before  they 
preach  to  others.  If  you  must  have  your  pleasures^ 
you  should  not  have  put  yourselves  into  a  calling 
which  requires  you  to  make  God  and  his  service  your 
pleasure,  and  which  restrains  you  so  much  I'rom  car- 
nal gratifications.  Do  you  not  know  that  the  chris 
tian  warfare  consisteth  in  the  combat  between  the  flesh 
and  the  spirit?  I'hat  the  very  difference  between  a 
Christian  and  a  wicked  man  is,  that  the  one  'lives  after 
the  spirit,  mortifying  the  deeds  of  the  body;*'  and  ihc 
other  "lives  after  the  flesh?"  And  that  to  ovcrcotne 
the, flesh  is  the  principal  part  of  tiiat  victory,  on  \\\\\ch 


33ti  IVIiat  Recreations  necessary: 

thecrownof  life  depends?  If  notwithstanding  this  yoii 
must  have  your  pleasures,  then  for  shame  give  over 
preaching  of  the  gospel  and  the  profession  of  Christian- 
ity, and  profess  yourselves  to  be  what  you  are;  for  as 
you  'sow  to  the  flesh,  so  of  the  flesh  shall  you  receive 
the  wages  of  corruption."  Does  such  an  one  as 
Paul  say,  '"I  ke^p  under  my  body  and  bring  it  into 
subjection,  lest,  that  by  any  means,  when  1  have 
preached  to  others.  I  myself  should  be  cast  away?"* 
And  have  not  sr.ch  sinners  as  we  need  to  do  so  too? 
Shall  WE  pamper  our  bodies,  when  Paul  kept  his 
under?  Did  he  bring  it  into  subjection,  lest  after  all  his 
preaching  he  should  be  cast  awa}?  And  have  not  w^ 
much  MORE  cause  to  fear  it?  Some  pleasure  is  un- 
doubtedly lawful,  namely,  such  as  tends  to  fit  us  for 
our  work.  But  ibr  a  man  to  be  so  far  in  lave  with 
his  pleasuies,  as,  for  the  sake  of  them,  to  waste  his 
precious  time,  and  neglect  the  work  of  God  for  men's 
salvation,  (especially  to  plead  for  this  as  necessary,  and 
to  justify  himself  in  it)  is  a  degree  of  wickedness  in- 
consistent with  the  fidelity  of  a  common  Christian; 
much  more  with  that  of  a  Christian  Minister.  Such 
wretches  as  are  *'lovers  of  pleasure  more  than  lovers 
of  God,"  are  more  fit  to  be  cast  out  of  Christian  com- 
munion, than  to  be  the  chief  in  the  church:  "from 
s,uch"  we  are  commanded  "to  turn  away,"t 

Recreations  for  a  student,  must  be  especially  for  the 
exercise  of  his  body,  since  he  has  continually  before 
him  a  variety  of  deligl.ts  to  the  mind:  and  they  must 
be  used  (as  whetting  is  by  the  mower)  only  as  far  as 
is  necessary  to  his  work. 

L^t  it  b-i  further  considered;  the  business  t  am 
recommending  is  not  of  such  a  nature  as  is  likely  much 
to   impair  our  health.     It  is  true,  it  must  be  serious; 

»  .1  Cor.  iv,  27.  j2Tim.  111,5. 


Proper  Recreations  of  Students.  531f 

but  it  will  not  so  much  spend  our  spirits,  as  excite  and 
revive  them.  xVIen  can  talk  all  the  day  long  about 
other  m  itters,  without  any  prejuJice  to  their  health: 
why  then  may  not  we  talk  with  men  about  their  sal- 
vation without  any  great  detriment  to  ours?  I  only 
mean  on  the  supposition  that  we  have  a  tolerable 
measure  of  health  and  strength.  [But  supposing  the 
worst  consequence,  let  me  ask,]  What  have  we  our 
trne  and  strength  for  but  to  lay  them  out  for  God? 
What  is  a  candle  made  for  but  to  be  burnt?  Burnt  and 
wasted  we  must  be;  and  is  it  not  more  reasonable  that 
it  should  be  in  lighting  men  to  heaven,  and  in  work- 
ing for  God,  than  in  living  to  the  flesh?  How  little  dif- 
ference is  there  between  the  pleasure  of  a  long  life  and 
a  short  one,  when  both  are  at  an  end!  What  comfort 
will  it  be  to  you  at  death,  that  you  lengthened  your  life 
by  shortening  your  work?  Our  life  is  to  be  estimated 
according  to  the  end  and  business  of  it;  not  according 
to  the  mere  duration.  lie  that  works  much,  lives 
much.  What  Seneca  said  of  a  drone,  [may  be  ap- 
plied to  an  indolent  minister]  '-ibi  jacet,  non  ibi  vivit; 
ct  dill  fuit,  non  diu  vixit."  Will  it  not  comfort  us 
more  at  death  to  review  a  short  time  faithfully  spent, 
than  a  long  life  unfaithfully? 

As  for  visits  and  civilities,  if  they  can  answer  great- 
er ends  than  our  ministerial  employments,  you  may 
break  the  sabbath  or  forbear  preaching  for  them,  and 
may  thus  excuse  yourselves  from  private  instruction. 
But  if  not,  how  dare  you  make  them  a  pretence  to 
ne.>;leet  so  great  a  duty?  Must  God  wait  on  your  friends? 
What  though  they  are  gentlemen  or  lords,  must  they 
be  served  before  him?  Or  is  tlieir  displeasure  or  cen- 
sure more  to  be  feared  than  ins?  It  will  be  but  a  pooi- 
excuse  at  the  last  day  for  neglecting  men's  salva!-on, 
^that  such  a  gentleman,  or  such  a  friend  would  hp\t^ 
()8  ' 


538  Cdmplimental  Visits  should 

taken  it  ill  had  you  not  waited  on  them."  "I^ 
you  3^et  seek  to  please  men,  you  are  no  longer  the 
servants  of  Christ/'*  He  that  dares  to  waste  his  time 
in  compliments  does  little  consider  what  he  has  to  do 
with  it.  Oh  that  I  could  but  improve  ray  time  ac- 
cording to  my  conviction  of  the  importance  of  it!  He 
that  hath  looked  death  in  the  face  as  often  as  I  have 
done,  will  know  how  to  value  it.  I  profess  I  am  as- 
tonished at  those  ministers  that  can  find  time  to  hui.«, 
or  shoot,  or  bowl,  or  use  other  recreations  two  or 
three  hours,  yea  days  together!  That  can  sit  an  hour  at 
once  in  vain  discourse,  and  spend  whole  days  in  com- 
plimental  visits,  or  journies  to  the  same  purpose! 
Good  Lord!  what  do  such  men  think  on?  when  so 
many  souls  about  them  cry  for  their  help,  and  when 
the  smallest  parish  has  work  enough  to  employ  all 
their  diligence  night  and  day!  If  you  have  no  sense 
of  the  worth  of  souls;  of  the  value  of  that  blood 
which  was  shed  for  them,  of  the  glory  set  before 
them;  and  of  the  misery  to  which  they  are  exposed, 
then  you  are  no  Christians;  and  therefore  very  unfit 
to  be  Ministers:  if  you  have,  how  dare  you,  like  idle 
gossips,  chat  and  trifle  away  your  time,  when  so  many 
and  such  great  works  call  for  it?  O  precious  time! 
bow  swiftly  does  it  pass  away!  how  soon  will  it  be 
ifond  What  are  the  forty  years  of  my  life  that  are  past? 
VWue  every  day  as  long  as  a  month,  methinks  it  were 
too  short  for  the  woi'k  of  a  day.  Have  we  not  lost 
time  enough  in  the  days  of  our  vanity  that  we  have 
any  now  to  lose?  Never  do  1  come  to  a  dying  man, 
who  IS  not  utterly  stupid,  but  he  better  sees  the  worth 
of  time  than  others  generally  do.  O  then,  if  they 
eoukl  call  time  back  again,  how  loud  would  they  call! 
Wiitit  would  they  give  for  it!  Can  we  then    aflord  to 

*  Gsil.  I.  10. 


give  li^ay  to  Necessary  Duties.  530 

trille  it  away?  Is  it  possible  that  a  man  of  any  true 
compassion  and  honesty,  or  any  concern  about  hig 
ministerial  duty,  or  any  sense  of  the  strictness  of  his 
account,  should  have  time  to  spare  for  idleness  and 
vanity?  May  a  physician  in  the  time  of  the  plague  take 
any  more  relaxation  than  is  necessaiy  for  his  life  and 
health,  when  so  many  are  expecting  his  help  in  a  case 
of  life  or  death?  If  his  pleasure  is  not  worth  men's 
lives,  certainly  yours  is  not  worth  men's  souls. 

Do  not  reply,  "this  is  an  hard  saying,  who  can  bear 
it?  And  that  God  does  not  require  ministers  to  make 
drudges  of  themselves."  Surely  those  men  are  not 
likely  to  honor  God,  and  promote  his  service,  who 
have  such  base  thoughts  of  it;  nor  can  they  delight 
in  holiness  who  account  it  a  slavish  work.  Our  Lord 
says  ^-he  that  denieth  not  himself,  and  takcth  not  up 
his  cross  to  follow  him,  cannot  be  his  disciple."*  Bui 
these  men  count  it  a  slavery  to  labor  hard  in  his  vine- 
yard at  a  time  when  they  hive  all  accommodations 
and  encouragements.  If  they  had  seen  the  diligence 
of  Christ  in  doing  good,  when  he  neglected  his  meat 
to  talk  with  one  woman, f  and  when  he  was  so  zealous 
in  preaching  as  to  "have  no  time  to  eat  bread,"|  they 
would  have  been  of  the  same  mind  with  his  carnal 
"friends  who  went  to  lay  hold  of  him,  and  said  he  is  be- 
sides himself."  If  they  had  seen  him  all  day  in  proacii- 
ing  and  healing,  and  "all  night  in  prayer  to  Gud,''  they 
would  have  told  him  that  he  made  a  slave  of  himself, 
and  that  God  did  not  require  so  much  ado.  I  cannot 
but  advise  such  men  to  search  tlieir  own  hearts,  and 
inquire  whether  they  unfeignedly  believe  that  worc.\ 
they  preach.  If  you  do,-  Sirs,  how  can  you  thinl;  any 
labor  too  much  for  such  weighty  ends?  If  you  do  noi^ 

•  Matt.  X.  33.  t  h'un  W,  ::\-.?A.  1  Mark  Ui,  ?n^  ':\^, 


64>0  Self-denial  will  not  offend 

say  so;  and  get  you  out  of  tlie  vineyard:  go  with  the 
pi'odigal  to  keep  awine,  and  do  not  undertake  the 
feeding  of  Christ's  flock. 

Do  you  not  know  that  it  is  your  own  benefit  you 
grudge  at?  The  more  you  do,  the  more  you  receive: 
the  more  you  lay  out,  the  more  you  have  coming  in. 
The  exercise  of  grace  increases  it.  And  is  it  a  slavery 
to  be  more  with  God,  and  to  receive  more  from  him, 
than  oth-^r  men?  It  is  the  chief  solace  of  a  gracious 
soul  to  be  doing  good,  and  receiving  good  by  doing  it. 
Besides,  hereby  we  are  preparing  for  fuller  receivings 
hereafter.  We  put  out  our  talents  to  usury,  and  by 
improving  them,  shall  make  five  become  ten.  They 
who  esteem  the  service  of  God  as  slavery,  justify  the 
profane  who  look  upon  all  diligent  godliness  in  that 
light;  and  hereby  aggravate  their  sin:  and  while  they 
thus  debase  the  work  of  the  Lord  they  do  but  debase 
themselves^  and  prepare  for  a  greater  abasement  at 
last. 

IV.  Perhaps  some  may  suggest  "that  if  we  make 
such  severe  laws  for  ministers,  the  church  will  soon  be 
left  without  them;  as  few  parents  will  choose  such  a 
burden  for  their  children,  and  many  persons  will  be 
discouraged  from  undertaking  it." 

I  answer,  the  carnal  and  self  seeking  may  be  dis- 
couraged, but  not  those  that  thirst  after  the  "winning  of 
souls,"  vs'ho  are  devoted  to  the  seivice  of  God  and 
have  '^taken  up  the  cross  to  follow  the  Lamb."  Christ 
would  not  forbear  teeing  the  world  of  the  absolute 
necessity  of  self-denial  for  fear  of  discouragirig  men 
from  his  service,  but  on  the  contrary  declares  tliat  he 
will  have  none  but  such  as  will  submit  to  it,  and  that 
those  who  will  not  come  on  these  terms  may  go  their 
way,  and  see  whether  he  wants  their  service  more 
Ijjan  they  want  liis  pn)(e<:tion  and  favor.     These  law^ 


ChrisCs  Faithful  Ministers,  541 

which  you  call  severe,  are  not  ours,  but  what  Christ 
has  made  and  imposed.  If  I  siiould  conceal  or  mis- 
interpret them,  that  would  not  relax  them,  nor  excuse 
you.  He  who  made  them  knew  why  he  did  it,  and 
will  expect  the  performance  of  them.  And  he  will 
take  care  for  a  supply  of  pastors.  He  has  the  fulness 
''of  the  spirit,"  and  therefore  can  give  men  hearts'  to 
do  the  duty  he  has  imposed.  He  that  has  undertaken 
the  work  of  our  redemption,  will  not  lose  all  his  labor, 
for  want  of  instruments  to  carry  on  his  work.  He  will 
provide  his  people  with  "pastors  after  his  own  heart,  who 
shall  feed  them  with  knowledge;"*  who  will  "seek  not 
theirs,  but  them;  and  willingly  spend  and  be  spent 
for  their  sake."  What  do  you  think  that  Christ  can 
have  no  servants,  if  such  as  you  (with  ''Demas)  forsake 
him  and  turn  to  the  present  world?"  If  you  dislike  his 
service  you  may  seek  a  better  where  you  can  find  it, 
and  boast  of  your  gain  in  the  conclusion;  but  do  not 
threaten  him  with  the  loss.  Look  to  yourselves  as 
well  as  you  can,  and  tell  me  at  the  hour  of  death,  or  at 
the  Judgment-day,  who  had  the  belter  bargain;  whether 
Christ  had  more  need  of  you,  or  you  of  him.  It  shall 
not  serve  your  turn  to  run  out  of  the  vineyard,  on 
pretence  that  you  cannot  do  the  work:  he  can  follow 
you  and  overtake  you,  as  he  did  Jonas,  with  such  a 
storm  as  shall  lay  you  "in  the  belly  of  hell."  Totally 
to  cast  off  duty  because  you  cannot  endure  to  be 
faithful  in  the  performance  of  it,  will  prove  but  a  poor 
excuse  at  last. 

V.  But  the  strongest  objection  of  all  seems  to  be 
"that  few  people  will  submit  to  be  so  freely  dealt  with 
by  their  ministers,  but  will  make  a  scoi  n  at  our  mo- 
tion." 

•  Jcr.  iii,  15. 


542  That  some 'will  not  submit  to  be 

It  cannot  be  denied,  that  too  many  people  are  ob- 
stinate in  their  wickedness;  that  ''simple  ones  love 
simplicity,  that  scorners  delight  in  scorning  and  that 
fools  hate  knowledge."*  But  I  wish  it  were  not  ;too 
much  owing  to  ministers,  that  a  great  part  of  our  peo- 
ple are  so  obstinate  and  contemptuous.  If  we  did 
but  shine  and  burn  before  them  as  we  ought;  were  our 
sermons  and  our  lives  more  convincing;  did  we  set 
ourselves  to  do  all  the  good  we  could  do;  were  we 
more  humble  and  meek,  more  loving  and  charitable; 
and  did  we  let  them  see  that  we  do  but  little  esteem 
any  worldly  things  in  comparison  with  their  salvation, 
much  more  might  be  done  than  is  done;  the  mouths 
of  many  would  be  stopped,  and  the  wicked  would  be 
more  tractable  and  calm  than  they  are.  However  the 
worse  they  are,  the  more  are  they  to  be  pitied,  and  the 
more  diligent  should  we  be  for  their  recovery.  Their 
wilfulness  will  not  excuse  us  from  our  duty.  If  we 
do  not  offer  them  our  help  how  do  we  know  who  wifl 
refuse  it?  Offering  it  is  our  part;  accepting  is  theirs. 
If  we  offer  it  not,  we  leave  them  excusable,  because 
then  they  do  not  refuse  it;  but  we  leave  ourselves  with- 
out  excuse.  If  they  refuse  our  help  when  it  is  offered 
we  have  done  our  part  and  delivered  our  own  souls. 
But  if  some  refuse  it,  others  will  accept  it;  and  the 
success,  with  regard  to  them,  may  be  such  as  to  reward 
all  our  labor,  though  it  were  much  more.  All  are 
not  wrought  upon  by  public  preaching;  but  we  must 
not  therefore  give  it  over  as  unprofitable.  In  a  word 
(here  is  nothing  from  God  or  from  right  reason  to 
make  us  backward  to  any  part  of  our  work;  though 
from  tlic  world,  the  flesh,  and  the  devil,  we  shall  have 
much,  and  perhaps  more  than  we  yet  expect.     But 


fyeely  dealt  with,  an  Insufficient  ES:cuse.       543 

>f,  against  all  temptations  and  difTiculties,  vvc  have  re- 
course to  God,  and  look  on  his  great  obligations  on 
one  side,  and  the  hopeful  eiVects  and  rewards  on  the 
other,  we  shall  find  but  little  cause  to  diaw  back  or 
faint.* 

VI.  But  to  all  tliat  I  have  said  to  recommend  per- 
sonal instruction  many  will  answer,  "You  build  too 
much  on  Paul's  teaching  from  house  to  house,  and 
other  passages  of  the  same  kind:  those  times,  when 
the  churches  were  first  planting,  required  more 
diligence  than  ours:  shew  us  some  passage  of  scrip- 
ture which  requires  from  us  all  that  you  have  pre- 
scribed; and  especially  which  obliges  us  to  set  apart 
two  days  in  the  week  for  it."t  I  reply, 

1.  I  do  not  make  it  a  minister's  duty  absolutely  to 
go  up  and  down  from  house  to  house  to  each  person 

*  The  luuLor,  in  lils  preface  to  tlje  second  edition  of  llie  Ref(jrTm'd 
PaSlop,  has  a  remarkable  passage  concerning^  his  own  experience  on  this 
head,  which  it  may  not  be  amiss  licie  to  transcribe;  especially  as  it  shews 
wliat  an  illnstrioiis  examole  he  was  otthat  dilii^ence  which  he  recom- 
mends to  others.  "I  find  (says  he)  that  we  never  took  tlic  rii^fttest 
course  to  di  molish  the  kingdom  ofdarViiess  till  now.  I  wonder  at  my- 
self that  I  was  kept  from  so  clear  and  excellent  a  duty  so  long.  But  the 
case  was  with  me  as  1  suppose  it  is  with  others;  1  was  com  inced  of  my 
duty;  but  my  apjjrehensions  of  it  were  too  small,  and  of  the  dUlicidtierf 
of  it  too  great.  I  tlionglit  that  the  people  woidd  have  scorned  ilj  and 
that  only  a  few  (who  had  least  need)  would  have  .^nbmitted  to  it.  The 
work  seemed  strange  to  me;  I  was  for  stajing  tdl  tke  people  were  bet- 
ter prepared  for  it;  and  liiought  my  strength  would  never  go  through 
■v^riih  it:  thus  was  I  detained  in  dL-lays,  which  I  beseech  the  Lord  of 
mercy  to  forgive.  Whereas  upon  trial.  I  find  the  difficulties  to  be  noih- 
iiig  to  what  1  im.igined;  and  1  experience  the  benefits  and  comforts  of 
the  work  to  be  such,  that  I  wouhl  not  wish  to  have  neglected  it,  for  all 
the  riches  in  the  world.  We  spend  Monday  and  Tuesday  (from  the 
morning  almost  to  night)  hi  the  work;  takhig  about  fifteen  or  sixteen 
families  in  a  week,  that  we  may  go  through  tiic  parish  (in  which  there 
are  above  eight  hundrcl)  in  a  year.  And  1  cannot  say  that  one  i'amily 
hatii  yet  refused  to  come  to  me;  or  ti\at  many  j)ersons  have  shifted  it  >'•)'. 
And  witli  regard  to  most  of  them  that  come,  1  find  more  outward  signs 
ot  success  [from  tl;s  private  discourse  with  thtm]  than  IVoni  all  my 
j>rearhing  to  them  " 

t  Tiiis  is  taken  from  the  aulhoi-'s  Appendix  to  the  second  edition,  in 
which  he  answers  many  other  objections,  which  arc  tiihcr  too  weak  i'..' 
he's!-  repeating,  or  too  i>cculiar  lo  need  it. 


34.4  Objections  relating  to  the  Mode 

in  the  parish,  or  of  his  charge;  nay,  I  would  not  se 
much  as  advise  you  to  this  without  necessity:  but  first 
call  the  people  to  come  to  you  at  your  own  house,  or 
at  the  Vestry,  or  wherever  you  please,  so  that  you 
will  but  give  them  that  personal  instruction,  on  a  prop^ 
tv  inquiry  into  their  states  which  their  circumstances 
require.  And  then  go  to  those  that  will  not  come  to 
you,  if  they  will  consent  to  it,  and  if  you  are  aWe. 
For  my  own  part,  1  cannot  go  from  house  to  house 
without  the  apparent  hazard  of  my  life.  And  I  think 
it  more  for  the  people's  benefit  to  accustom  them  tb 
attend  their  pastor,  (and  it  is  much  more  for  his)  than 
for  him  to  hunt  up  and  down  after  them,  scarcely 
knowing  where  or  when.  But  men's  obstinacy  may 
make  that  necessary  which  is  inconvenient. 

2.  It  is  not  on  these  texts  in  question,  or  any  other, 
that  I  wholly  ground  this  duty:  Though  supposing 
there  were  no  more  than  the  general  command  [on 
which  we  have  been  insisting]  of  "taking  heed  to  all 
the  flock,"  surely  this  were  sufficient  to  convince  you 
that  you  should  take  as  particular  care  of  every  indi- 
vidual as  you  can.  Must  I  turn  to  my  Bible  to  shew 
a  preacher  where  it  is  written  that  a  man's  soUl  is  of 
more  worth  than  a  world?  Or  that  both  we  and 
all  we  have  are  God's?  Or  that  it  is  inhuman 
ciuelty  to  let  souls  go  to  hell  for  fear  we  and  our  fam- 
ilies should  live  somewhat  the  harder?  In  a  w^ord,,  the 
question  is,  Whether  you  are  not  bound  to  do  the 
best  you  can  to  save  the  souls  of  all  your  people?  Do 
this  and  I  desire  no  more.  But  do  you  think  in  your 
conscience  that  you  do  tb^  best  you  can,  if  you  neglect 
to  exhort,  instruct,  and  catechise  them? 

3.  To  say  the  present  times  require  less  diligence 
than  the  days  of  the  apostles,  savors  of  a  man  locked 
np  in  a  study  and  unac(iuainted  with  the  world.  Good- 
LurJ!  Are  there  such  multitudes  round  about  V4S  who 


of  Personal  Instruction  cofisidered.         545 

are  ignorant  of  the  first  principles  of  religion?  Are 
there  so  many  thousands  drowned  in  presumption, 
security,  and  sensuality?  So  many  drunkards,  world- 
lings, haters,  and  scofllcrs  of  an  holy  lile?  So  many 
dull,  ignorant,  scandalous  professors?  So  many  troub- 
lers,  seducers,  and  dividers  of  the  church?  And  yet  is 
the  happiness  of  our  times  so  great  that  we  may  excuse 
ourselves  from  personal  instruction  because  it  is  unne- 
cessary? Look  more  without,  and  I  warrant  you  that 
you  will  not  see  cause  to  spare  your  pains  for  want  of 
work.  What  conscientious  minister  finds  not  work 
enough  to  do  from  one  end  of  the  year  to  the  other, 
though  he  has  not  an  hundred  souls  to  take  care  of? 
It  is  true  there  are  more  professors  of  Chiislianity  in 
our  day  than  in  the  apostle's:  bit  arc  the  ungodly  the 
less  miserable  for  that  profession,  or  the  more  so? 

4.  As  to  the  objection  that  relates  to  the  proportion 
of  time  to  be  allotted  for  this  work,  &c.  I  answer. 
What  if  God  only  bids  us  to  ''pray  without  ceasing," 
will  you  approve  of  those  who  neglect  it  because  they 
are  not  comma.ided  to  pray  morning  and  night,  or  in 
the  family?  Set  times  are  as  needful  for  the  constant 
performance  of  this  duty,  as  fou  your  ]:>iivate  or  family 
duties;  youi"  lectures  oi'  your  studies.  When  you  have 
shewed  me^a  wiitten  precept  for  these,  or  for  preach- 
ing twice  on  the  Lord's  day,  then  I  will  shew  you 
more  than  one  for  the  things  in  question.  However, 
I  presume  not  to  impose  an  unnecessary  task  on  any, 
but  leave  it  to  your  prudence  to  discern  and  determine 
the  seasons  and  other  circumstances  ^f  your  duty. 
69 


546     Pimdence  must  determine  Circumstances. 


CHAPTER  IX. 

MISCELLANEOUS    DIRECTIONS    RESPECTING     THE    WHOLE    MINIS- 
TERIAL  WORK.* 

[THE  next  thing  proposed,  to  which  we  now  proceed, 
was,  FOURTHLY,  to  give  some  miscellaneous  directions 
for  the  more  comfortable,  acceptable,  and  useful  dis- 
charge of  the  pastoral  office  in  aJl  its  branches.] 

I.  Through  the  whole  course  of  your  ministry  in- 
sist most,  upon  the  greatest,  most  certain,  and  most 
necessary  things. 

If  we  can  but  teach  Christ  to  our  people,  we  teach 
them  all.  Get  them  well  to  heaven,  and  they  will 
have  knowledge  enough.  The  plainest,  and  most 
commonly  acknowledged'  truths,  are  what  men  liv© 
most  upon;  these  are  the  great  instruments  in  destroy- 
ing sin,  and  in  raising  the  heart  to  God.  We  should 
always  have  our  people's  necessities  in  our  eye.  To 
remember  that  ''One  thing  is  needful,"  will  take  us  off 
from  needless  ornaments,  and  unprofitable  controver- 
sies. Many  other  things  are  desirable  to  be  known, 
but  these  must  be  known,  or  else  our  people  are  un- 
done for  ever.  Necessity  should  be  the  great  disposer 
of  a  minister's  studies  and  labors.  If  we  were  suffi- 
cient for  every  thing,  we  might  fall  upon  every  thing, 
and  take  in  order  the  whole  Encyclopedia.  But  life 
is  short  and  we  are  dull.  Eternal  things  are  necessary, 
and  the  souls  which  depend  on  our  teaching  are  pre- 
cious. I  confess  that  necessity  has  been  the  conductor 
of  my  studies,  and  my  life.  It  chooses  what  books  I 
shall  read,  and  when,  and  how  long.     It  chooses  my 

•  N  B.  "The  sins  of  ministers,"  v/hicli  the  author  had  pointed  out  in 
a  distinct  sfries  of  pai-ticuhws,  are  introduced  in  this;  as  many  of  the 
thoui^lits  in  bofii  necessarily  coincided.  These  directions  stood  in  differ- 
etit  parts  of  the  original  work,  but  it  seemed  most  natural  to  place  llienu 
twgevUer  here. 


N'ecessiiies  preferable  to  Novelties.         547 

text  and  makes  my  sermon,  both  for  matter  and  man- 
ner, as  far  as  I  can  keep  out  my  o\\  n  corruptions. 
Though  I  know  that  the  constant  expectation  of  death 
has  been  a  great  cause  of  this  with  regard  to  myself, 
yet  I  see  no  reason  why  the  most  healthful  man 
should  not  make  sure  of  the  necessaries  firbt;  consid- 
ering the  shortness  and  uncertainty  of  all  men's  lives. 
Who  can,  either  in  study,  preaching,  or  life,  be  em~ 
ployed  about  foreign  matters,  when  he  knows  that 
this  or  that  must  be  done?  As  the  soldier  says,  "Non 
diu  disputandum,  sed  celeriter  et  fortiter  dimicandum 
ubi  urget  necessitas,"  so  much  more  may  we  as  our 
business  is  more  important.  Doubtless  this  is  the  best 
way  to  redeem  time,  to  spend  it  only  on  necessary 
things:  and  I  think  it  is  the  way  to  be  most  profitable 
to  others;  though  not  always  to  be  most  pleasing  and 
applauded;  because  through  men's  frailty,  that  is  too 
true  which  Seneca  complains  of  <'Novapotiusmiraniur 
quam  magna." 

A  preacher  must  be  often  upon  the  same  things,  be- 
cause the  matters  of  necessity  are  few.  This  we  should 
not  avoid  to  satisfy  such  as  look  for  novelties,  though 
we  should  clothe  the  same  necessaries  with  a  grateful 
variety,  in  the  manner  of  our  delivering  them.  Neces« 
saries  are  common  and  obvious;  for  superfluities  we 
may  waste  our  time  and  labor,  and  often  to  no  pur- 
pose. The  great  volumes  and  tedious  controversies 
that  so  much  trouble  us  and  waste  our  time,  are  usu- 
ally made  up  more  of  opinion  than  necessary  truths.* 
You  would  choose  tiiose  authors  to  read  for  your- 
selves,  which  tell  you  what  you  know  not,  and  treat 
of  the  most  necessary  things  in  the  clearest  manner, 
though  it  be  in  the  most  barbarous  language,  ratht-v 

*   KccessUas  brcvibits  clauditur  tcrminis;  Opinio  millis. 


548        Necessaries  should  be  most  insisted  on. 

than  those  which  most  lesirnedly,  and  in  the  most  ele- 
gant grateful  language,  tell  you  that  which  is  false  and 
vain,  and  magno  conatu  nihil  dicere?t  And  surely 
you  should  act  on  the  same  principle  in  teaching  oth- 
er  men.  as  in  studying  for  yourself.  They  are  com- 
monly empty,  ignorant  men,  destitute  of  the  matter 
and  substance  of  true  learning,  who  are  over  curious 
about  words  and  ornaments;  who  affect  to  be  esteem- 
ed what  they  are  not,  having  no  other  way  to  procure 
that  esteem:  whereas  the  oldest,  most  experienced, 
and  most  learned  men,  abound  in  substantial  verities, 
usually  delivered  in  the  plainest  dress.  Which  brings 
me  to  add 

II.  All  our  teaching  should  be  as  plain  and  evident 
as  we  can  make  it. 

This  best  suits  a  teacher's  ends.  He  that  would  be 
understood  must  make  it  his  business  to  be  understood, 
by  speaking  to  the  capacities  of  his  hearers.  Truth 
loves  the  light,  and  is  most  beautiful  when  most  nak- 
ed. He  is  an  enemy  that  hides  the  truth;  and 
he  is  an  hypocrite,  who  does  this  under  a  pretence  of 
revealing  it.  Highly  ornamented  sermons  (like  paint- 
ed glass  in  windows,  which  keeps  out  the  light)  are 
too  often  the  marks  of  hypocrisy.  If  you  would  not 
teach  men,  what  do  you  in  the  pulpit?  If  you  would, 
why  do  you  not  speak  so  as  to  be  understood?— For  a 
man  purposel}^  to  cloud  his  matter  in  strange  words, 
and  hide  his  mind  from  the  people  whom  he  pretends 
to  instruct,  is  the  way  to  make  fools  admire  his  pro- 
found learning,  but  w  isc  men,  his  folly,  pride,  and  hy- 


■j-  Siirit  qui  sere  voinnt  eo  fine  lantum  iit  sciunt,  et  turpis  curinsita* 
est:  el  sunt,  (jui  srtre  vohini  ui  sc  eniiain  suani  veiiclant;  et  turpis  qiirestus 
est:  sunt  qui  scire  voluni  ut  sciuniur  ij^si,  ci  tuipis  vatiitasest:  ^serl  sinn 
qui  scire  vdlunt  iii  xuitiioir  ur.  et  j)rii(!ciuiu  tsl:  n  sunt  quoque  qui 
scire  volunl  ul  actlificcnt;  ei  Chaki  tas  esi 

J^ERNAtiD,  Serm.in  Cant.  26. 


Different  cases  require  different  treatment.     549 

pocrisy.  Some  persons  purposely  conceal  their  senti- 
ments, through  a  pretence  of  necessity,  because  of 
men's  prejudices,  and  the  unprepaiedness  of  common 
understandings  to  receive  the  truth.  But  truth  over- 
comes prejudice  by  mere  light  of  evidence.  There  is 
no  better  way  to  make  a  good  cause  prevail,  than  to 
make  it  as  plain  and  as  thoroughly  understood  as  we 
can;  this  will  properly  dispose  an  unprepared  mind. 
He  that  is  not  able  to  deliver  his  matter  plainly  to 
others  (I  mean  as  plainly  as  the  nature  of  it  will  bear, 
and  supposing  them  to  have  capacities  for  under- 
standing it)  shews  that  he  has  not  well  digested  it 
himself. 

111.  We  should  always  suit  our  instruction?,  and 
our  behavior,  to  the  capacities  and  circumstances  of 
those  with  whom  we  have  to  do. 

Our  work  mubt  be  carried  on  prudently,  orderly,  and 
b}'  degrees.  Milk  must  go  before  strong  meat.  The 
foundation  must  be  laid  before  we  can  build  upon  it. 
Children  must  not  be  dealt  with  as  men  at  age.  A 
person  must  be  brought  into  a  state  of  grace  before  we 
can  expect  from  him  the  works  of  grace.  The  stew- 
ards of  God's  household  must  "give  to  each  their  por- 
tion in  due  season."*  We  must  not  go  beyond  the 
capacities  of  our  people,  nor  teach  them  the  perfection 
who  have  not  learnt  the  principles.  There  must  be  a 
prudent  mixture  of  seveiity  and  mildness,  both  in  our 
preaching  and  discipline:  each  must  be  predominant 
according  to  the  quality  of  the  person  or  the  matter 
we  have  in  hand.  If  there  be  no  severity  our  leproofs 
will  be  despised;  if  it  be  all  severity,  we  shall  be 
esteemed  usurpers  of  dominion. 

•  Ldke  xil,  42. 


550  Pride;  how  it  discovers  itself. 

IV.  Every  part  of  our  work  must  be  managed  with 
great  humility. 

Pride  is  one  of  the  most  heinous,  and  yet  one  of  our 
most  palpable  sins.  It  discovers  itself  in  many  by 
their  dress:  it  chooses  their  cloth  and  their  fashion,  and 
dresses  their  hair  and  their  habit  according  to  the 
taste.  And  I  wish  this  were  all,  or  the  worst:  but 
alas,  how  frequently  does  it  go  with  us  to  our  studies! 
How  often  does  it  choose  our  subject,  and  how  much 
oftener  our  words  and  ornaments!  Sometimes  it  puts 
in  toys  and  trifles  under  a  pretence  of  laudable  embel- 
lislimcnts,  and  often  pollutes  instead  of  polishing.  It 
makes  us  speak  to  our  people  what  they  do  not  un- 
derstand, [merely  to  display  our  learning.]  It  takes 
off  the  edge  of  a  discourse  under  a  pretence  of  filing 
off  the  roughness  and  superfluity.  If  we  have  a  plain 
and  cutting  passage,  it  throws  it  away  as  too  rustical 
or  ungrateful.  Now  though  our  matter  be  of  God,  if 
our  dressing  and  manner  and  end  be  from  Satan  (as 
is  the  case  when  pride  has  the  ordering  of  it)  we  have 
no  great  reason  to  expect  success.  Yet  thus  does  pride 
make  many  a  man's  sermon.  And  when  they  have 
composed  the  discourse,  it  goes  with  them  into  the  pul- 
pit, it  forms  their  tone,  it  animates  their  delivery,  it 
takes  them  off  from  what  would  be  displeasing,  and 
directs  them  in  the  pursuit  of  vain  applause.  In  short, 
instead  of  seeking  God's  glory,  and  denying  themselves, 
it  ni^ikes  them,  both  in  studying  and  preaching,  to  seek 
themselves  and  deny  God.  When  they  should  ask 
*'What  shall  I  say  and  how  shall  1  say  it  to  pleasa 
God  best,  and  do  most  good?"  Fn(k  makes  them  ask, 
■'What  shall  I  say,  and  how  shall  1  deliver  it,  to  be 
thought  a  learned,  able  preacher,  and  to  be  applauded 
by  all  that  hear  me?"  When  the  sermon  is  done,  pride 
^oes  home  with  tliem,and  makes  them  more  eager  to 


Hoii)  Pride  in  Ministej's  discovers  itself.     551 

know  wilcther  they  were  applauded,  than  whether 
they  did  any  good  to  the  souls  of  men.  Were  it  not 
for  shame,  they  could  willingly  ask  people  how  they 
liked  them,  to  extort  their  commendations.  If  they 
perceive  that  they  are  highly  thought  of,  they  rejoice 
as  having  attained  their  end:  If  not,  they  are  displeased, 
as  having  lost  the  prize. 

,  But  this  is  not  all  some  ministers  are  fo  set  upon  a 
popular  air,  and  having  the  highest  place  in  the  esteem 
of  men,  that  they  envy  the  abilities  and  names  of  their 
-brethren  who  are  preferred  to  thern;  as  if  all  were  tak- 
en from  their  praise,  that  is  given  to  another's,  and  as 
if  God  had  bestowed  his  gifts  upon  them  as  the  mere 
ornaments  of  their  peisons,  that  they  might  w^alk  as 
men  of  reputation  in  the  world;  and  as  if  all  the  gifts 
of  other  ministers  were  to  be  trodden  down  and  vilifi- 
ed, if  they  should  stand  in  the  way  of  their  honor. 
Strange!  that  one  workman  should  malign  another^ 
because  he  helps  him  to  do  his  master's  work!  Yet 
how  common  is  this  heinous  crime  among  men 
of  ability  and  eminence  in  the  churcli!  They  will  se- 
cretly blot  the  reputation  of  such  as  oppose  their  own, 
and  will  at  least  raise  suspicions,  where  they  cannot 
fasten  accusations.  Nay,  some  go  so  fur  as  to  be  un- 
willing that  any  ministers  abler  than  themselves  should 
come  into  their  pulpits,  lest  they  should  be  applauded 
above  themselves.  It  is  a  surprising  thing  that  any 
man  who  has  the  least  fear  of  God,  should  so  cn\y  his 
gifts  in  others,  as  that  he  had  rather  his  carr.al  hearers 
should  remain  unconverted,  than  that  they  should  be 
converted  by  another  person  who  may  be  preferred  to 
himself.  Yet  this  sin  does  so  prevail,  that  it  is  difficult, 
to  get  two  ministers  to  live  together  in  lo's  and  quiet- 
ness, unanimously  to  carry  on  the  work  of  God:  un* 
less  one  of  them  be   greatlv  inferior  to  the  other,  and 


552     How  Pride  in  Ministers  discovers  itself. 

content  to  be  so  esteemed,  and  to  be  governed  by  him, 
they  are  contending  for  precedency,  envying  each  oth- 
er's intei'est,  and  behaving  with  strangeness  and  jeal- 
ousy towards  one  another,  to  the  shame  of  their  profes- 
sion,  and  the  injury  of  the  congregation.  Nay,  so  great 
is  the  pride  of  some  ministers,  that  when  they  might 
have  an  equal  assistant,  to  furthei*  the  work   of  God, 
they  had  rather  take  all  the  burden  upon  themselves, 
though  more  than  they  can  bear,  than  that  any  should 
share  with  them  in  their   honor,  or  lest  they  should 
diminish  their  own  interest  in  the  people.     It  is  owing 
to  pride  that  many  ministers  make  so  little  proficiency: 
they  are  too  proud  to  learn.     It  is  through  pride  also 
that  men  so  magnify  their  own  opinions  and  are  as 
censorious  of  any  that  differ  from  them  in  lesser  things, 
as  ii"  their  sentiments  were  the  rules  of  the  church's 
faith.     "While  we  cry    down  papal  infallibility,  too 
many   of  us  would   be   Popes  ourselves  and  would 
have  every  thing  determined  by  our  judgments,  as  if 
We  were  infallible.     And  so  high  are  our  spirits,  that 
when  any  reprove  or  contradict  us,  (though  they  have 
sufficient  reason  to  do  it,)  we  are  commonly  impatient 
both  of  the  matter  and  the  manner.    We  love  the  man 
that  will  say  as  we  say,  and  promote   our  reputation, 
though  in  other  respects  he  be  less  worthy  our  esteem: 
but  he  is  ungrateful  to  us,  who  differs  from  us,  and  con- 
tradicts us  and  who    plainly  tells   us  of  our   faults;' 
especially   in    relation   to    our  public  performances. 
Many,  through  their  pride,  imaginethat  all  those  despise 
them  who  do  not  admire  all  they  say,   and  submit  to 
their  judgments  in  the  most  palpable  mistakes:  thus 
have  they  dishonored  themselves   by  idolizing  their 
hojior,    and    publicly   proclaimed  their  own  shame. 
From  pride  proceed  all  the  envy,  contention,  and  un- 
peaceableness  of  ministers,  wdiich  arc  the  hinderances 


The  Sinfulness  and  Banger  of  it.  553 

to  all  reformation:  all  would  lead,  but  few  will  follow, 
or  concur.  Yea,  hence  proceed  schisms  and  aposta  - 
sies,  as  did  former  persecutions,  arrogant  usurpations 
and  impositions.  In  short,  it  is  pride  at  the  root  that 
nourish. ;s  all  our  other  sins,  and  this  virtually  contains 
them  all. 

Give  me  leave  brethren,  to  expostulate  with  you 
and  my  own  heart  with  regard  to  this  sin,  that  we  may 
see  the  evil  of  it  and  be  reformed.  Pride  is  the  sin  of 
devils;  the  first  born  of  hell;  it  is  that  wherein  the  dev- 
il's image  does  principally  consist.  It  is  an  intolerable 
evil  in  a  man  that  is  so  much  engaged  aoainst  him  as 
we  are.  Pride  ill  becomes  those  that  are  to  lead  men 
in  such  an  humble  way  to  heaven.  We  had  need  to 
take  care,  lest  when  we  have  brought  others  thither, 
the  gate  should  prove  too  strait  for  ourselves.  God, 
who  thrust  out  a  proud  angel,  will  not  there  entertain 
a  proud  preacher  as  such.  The  very  design  of  the 
gospel  tends  to  self-abasement.  The  work  of  grace  is 
begun  and  carried  on  in  humiliation.  Humility  is 
not  the  mere  ornament  of  a  Christian,  but  it  'i<  an  es- 
sential part  of  the  new  creature.  All  that  will  be 
Christ's  disciples  must  '-come  to  him  and  learn;"  their 
lesson  is  to  be  -meek  and  lowly  in  heart."*  How 
many  admirable  precepts  and  examples  has  our  Lord 
and  Master  given  us  to  this  end!  Can  we  once  con- 
ceive of  him  Lis  washing  and  wipmg  his  servant's  feet, 
and  yet  be  haughty  and  domineering?  Shall  he  con- 
verse with  the  meanest,  and  shall  we  avoid  them  as 
contemptible,  and  think  none  but  the  rich  and  honor- 
able fit  for  our  society?  Many  of  us  are  oftcner  found 
in  the  houses  of  gentlemen,  than  in  the  poor  cottages 
of  sucn  as  most  need  our  help;  as  if  we  hud  taken  tlic 

•Malt,  xxvlii,  29. 


534.  Humility  recommended, 

charge  only  of  the  souls  of  the  rich.  Methinks  wc 
should  remember  our  title  as  Ministers,  which, 
though  the  popish  priests  disdain,  we  do  not.  We 
should  not  speak  proudly  or  disrespectfully  to  any, 
but  should  carry  ourselves  meekly  and  courteously  to 
to  all,  remembering  that  we  are  obliged  to  be  '^the  ser- 
vants of  all."  We  should  '-not  be  strange  to  the  poor- 
est and  meanest,  of  the  flock,"  but  should  "conde- 
scend to  men  of  low  estate"  as  our  equals  in  Christ. 
Familiarity  improved  to  holy  ends  is  necessary,  and 
may  do  abundance  of  good;  and  surely  a  kind  of 
winning  carriage  is  a  very  cheap  way  of  doing  it. 
We  should  so  teach  others,  as  to  be  ready  to  learn 
of  any;  thus  we  may  both  teach  and  learn  at 
once:*  not  proudly  venting  our  own  conceits,  and 
disdaining  all  that  any  way  contradict  them,  as  if  we 
(having  attained  the  height  of  knowledge)were  destined 
to  the  chair,  and  all  other  men  were  to  sit  at  our  feet. 
Alus,  brethren!  vvhat  is  it  that  we  have  to  be  so 
proud  of?  Of  our  bodies?  They  are  made  of  the 
same  materials  as  the  meanest  of  our  fellow  creatures. 
Is  it  of  our  graces?  The  more  we  are  proud  of 
them,  the  less  have  we  to  be  proud  of,  since  much  of 
the  nature  of  grace  is  in  humility.  Is  it  of  our  learn- 
ing and  abilities?  Surely,  if  we  have  any  knowledge 
at  all,  we  must  know  much  reason  to  be  humble.  If 
we  know  more  than  others,  we  must  know  more  rea- 
son to  be  humble  than  they  do.  But  how  little  is  it 
that  the  must  learned  know,  in  compaiison  with  v\hat 
they  are  ignorant  of!  And  to  know  how  ignorant  we 
are,  and  how  far   things  aie  beyond  oui-  reach,  one 

•  We  may  say  of  niinistefs  in  general  what  Avcistine  said  of  tlie 
ageiloftheni;  "Etsi  niagis  dccct  doceie  quam  discie,  nuigis  laujen  decet 
is(i',Me  (juiim  ip,-n(>i-:ire." 

•Ab  omnibus  libenVcr  discc  quod  tu  nescis:  quia  humilitas  con^mvine 
tibi  iiiccre  potest,  quod  iiatura  ciiique  proprium  iecil,  sapieiiler  omnibus 
ei-is  bi  ab  omnibus  di  cere  volueiis:  qui  ab  omnibus  jiccipiunt  ijiTinibi.f> 
diiiwics  ;Air»t.'*   Hugo, 


The  folly  of  Pride  exposed.  555 

would  imagine,  could  be  no  great  cause  of  pride.  It 
is  our  very  business  to  preach  humility;  it  is  therefore 
very  unfit  that  we  should  be  proud.  Must  we  study 
and  preach  humility,  and  must  we  not  possess  and 
practise  it?  A  proud  preacher  of  humility',  is  at  least 
a  self-condemning  man.  And  I  beseech  you  to  con- 
sider, whether  it  will  save  us  to  speak  well  of  the  grace 
we  do  not  possess;  whether  sincerity  can  consist  with 
allowed  pride,  and  whether  we  can  be  saved  with- 
out humility,  any  more  than  without  temperance  or 
chastity. 

Consider  further,  brethren,  I  beseech,  you,  what  baits 
there  are  in  the  ministerial  office,  to  entice  to  vanity, 
and  what  temptations  to  pride  lie  in  our  way,  that  you 
may  be  more  upon  your  guard  against  it.  What  a 
snare  may  it  prove,  to  have  the  fame  of  godly  men, 
and  of  learned  zealous  preachers!  How  pleasing  it  is 
to  have  the  people  crowd  to  hear  us,  and  to  be  able  to 
command  their  judgments  and  affections!  Especially 
to  be  renowned  through  the  land  for  the  highest  spirit- 
ual excellencies!  To  have  the  people  plead  for  us  as 
their  felicity,  and  call  us  the  pillars  of  the  church  of 
God,  and  their  fathers,  "the  chariots  and  horsemen  of 
Israel!"  Alas!  brethren,  a  little  grace  will  serve  tp 
make  you  join  with  the  forwardest  of  those  men  that 
have  these  inducements  and  encouragements.  Nay 
pride  may  do  it  without  any  special  grace.*  O  there- 
fore be  jealous  of  yourselves,  and  i-ii  all  your  studies 
be  sure  to  study  humility.  "He  that  exalteth  him- 
self shall  be  brought  low:    whereas  he   that  humbleth 

*  [A  Jesuit,  whii  hud  been  employed  twenty  years  in  the  rni-jsions  of 
Canadn,  owned  privately  to  his  iriend  tiuit,  while  he  did  not  beli<-vc-  in 
the  h^Mii',''  oi  a  God,  he  h:\d  faced  deatli  twenty  limes  for  the  sake  of  tlio 
relifjion  which  lie  preached  to  tlie  savaj^is  wi'.h  great  success.  Ihs 
.  friend,  hereupon,  repiesented  to  him  tiie  inconsistency  of  his  zeal:  "Ali', 
replied  the  missionary,  "  you  liive  no  idea  of  the  pleasure  which  is  fclfc 
in  commanding  the  attention  of  twenty  ihnusand  people,  *nd  in  persuad'. 
Ibcm  to  what  we  believe  not  ourselves." 

IV  Alemperi's  Account  of  the  Jesuits. J 


556       Seriousness  and  reverence  recommended. 

himself  shall  be  exalted."*  I  commonly  observe,  that 
almost  all  men,  both  good  and  bad,  loathe  the  proud, 
and  love  the  humble;  so  far  does  pride  defeat  its  ov^^n 
ends.  We  have  cause  to  be  the  more  jealous  of  our- 
selves because  pride  is  a  vice  which  is  most  deeply 
rooted  in  us,  and  with  as  much  difficulty  as  any  extir- 
pated from  the  soul.     Again 

V.     In  every  part  of  our  work,  we  should  be  se- 
rious, affectionate,  zealous,  and  reverent. 

The  importance  of  our  matter  condemns  coldness 
and  sleepy  dulness.     Our  spirits  should  be  well  aw  ali- 
ened, that  we  may  be  fit  to  awaken  others.     If  our 
words  be  not  sharp  and  piercing,  they  will  hardly  be 
felt  by  stony  liearts.     To  speak  slightly  and  coldly 
about  heavenly   things,  is  as  bad  as  to  say  nothing  of 
them.     All  our  work  must  be  managed  reverently,  as 
becomes  them  that  believe  the  presence  of  God;   not 
treating  holy  things  as  if  they  were  common.     The 
more  of  God  appears  in  our  duties,  the  more  authority 
will  they  have  with  men.     Reverence  is  that  affection 
of  the  soul  which  proceeds   from  deep  apprehensions 
of  God,  and  denotes  that  the  mind  is  much  convers- 
ant with  him.  I'o  manifest  irreverence  about  the  things 
of  God,  is  so  f^ir  to  manifest  hypocrisy,  and  that  the 
h.eart  agrees  not  with  the  tongue.     1  know  not  how  it 
is  with  (jthcr  persons;  but  the  most  reverent  preacher, 
who  speaks  as  if  he  saw  the  face  of  God,  docs  more 
affect  my  heart,  thpugii  with  common  words,  than  an 
irreverent  man  with  the  most  accurate  preparations, 
though  he  bawl   it  out    with   ever  so  much  seeming 
earnestness.     If  reverence  be  not  equal  to  fervency,  it 
hiLS  but  little  eficct.     Of  all  preaching  in  the  world,   I 
hate  that  most,  which  tend«  to  make  the  hearers  laugh, 
or  to  affect  their  mip.dswith  such  levity  as  stage- plays 

*   Luke,  xiv,   11. 


All  our  work  should  be  done  Spiriiually.         bbSt 

do,  instead  of  affecting  them  with  an  holy  reverence  of 
the  name  of  God.*  We  should  suppose  (as  it  were) 
when  we  diaw  near  him  in  holy  things,  that  we  saw 
the  throne  of  God,  and  the  millions  of  glorious  angels 
attending  him,  that  we  may  be  awed  with  his  majesty, 
lest  we  profane  his  service  and  take  his  name  in  vain. 

VI.  All  our  work  should  be  done  spiritually,  as 
by  men  possessed  of  the  Holy  Ghost,  and  actuated  by 
him. 

We  should  be  men  that  "favor  the  things  of  the 
spirit."  There  is  in  some  men's  preaching  a  spiritual 
strain  which  spiritual  hearers  can  discern  and  relish: 
whereas  in  others,  this  sacred  tincture  is  so  wanting, 
that  even  when  they  speak  of  spiritual  things,  the  man- 
ner is  such  as  if  they  were  common  matters.  Our 
evidence  and  ornaments  ought  to  be  spiritual:  rather 
borrowed  from  the  Scriptures  (with  a  cautious  sub- 
servient use  of  human  writings)  than  from  the  author- 
ity of  Aristotle,  or  any  other  men.  "The  wisdom 
of  the  world"  must  not  be  masfnified  aoainst  "the 
wisdom  of  God."  Philosophy  must  be  taught  to  stoop 
and  serve,  while  faith  bears  the  principal  sway.  The 
great  scholars  hi  Aristotle's  school,  must  take  heed 
of  glorying  too  much  in  their  master,  and  despising 
those  who  are  beneath  them,  lest  they  themselves  proA  e 
lower  in  the  school  of  Christ,  and  "least  in  the  king- 
dom of  God,"  while  they  would  appear  great  in  the 
eyes  of  men.  As  wise  a  man  as  any  of  them  would 
''glory  m  nothing  but  in  the  cross  of  Christ,  and  deter- 
mined to  know  notlnng  but  him  crucified. t'  ^rhe 
most  learned  men  should  think  of  this.  Let  all  wri- 
ters have  their  due  esteem,  but  compare  none  of  them 

*   Hocente  in  ccclesia  te,  non  clamor  poptili,  scd  gemitus  siiscitctur: 
Licvvmx  aiidJtoriim  l.-iudcs  Iti^  sunt.  Jerom. 

f   Dolls  ]-)rimo    collcj^it.  imluctos:  post  modum  pliilosoplios,  ci  iiou  per 
Qruto:-es    docuit  piscatorcs,  scd  pel    piscatorts,  subcpit  oraiores. 

,         CtiEG.  M.  Moral.  I..  33. 


558  III  all  tee  must  disover 

with  the  word  of  God.  We  will  not  refuse  their  ser- 
vice, but  we  must  abhor  them  as  competitors.  God  is 
the  best  teacher  of  his  own  nature  and  will.  It  is  the 
sign  of  a  dibtem{>ered  heart,  when  a  person  loses  the 
relish  for  scripture  excellency.  There  is  in  a  spiritual 
heart  a  connaturality  to  the  word  of  God,  because 
this  was  the  means  of  his  regeneration.  The  word  is 
that  seal  which  made  all  the  holy  impressions  that  are 
in  the  hearts  of  true  believers,  and  stampt  the  image 
of  God  upon  them;  they  must  therefore  love  that  word 
as  long  as  th(»y  live. 

VII.  The  whole  of  our  ministry  must  be  carried 
on  in  a  tender  love  to  our  people. 

We  must  let  them  see  that  nothing  pleases  us  but 
what  profits  them;  that  what  does  them  good,  does  us 
good,  and  that  nothing  troubles  us  more  than  their 
hurt.  "Bishops  (as  Jerom  says)  are  "not  lords,  but 
fathers;"  and  therefore  must  be  affected  towards  their 
people  as  their  children:  yea,  thetenderest  love  of  the 
mother  should  not  surpass  theirs.  We  must  even 
'^travail  in  birth  for  them  till  Christ  be  formed  in  them." 
We  should  convince  them  that  we  care  for  no  outward 
thing,  not  money,  nor  liberty,  nor  credit,  nor  life  iti-elf, 
in  comparison  with  their  salvation.  When  your  peo- 
ple sec  that  you  unfeignedly  love  them,  they  will  hear 
any  thing,  an  J  bear  any  thing.*  We  ourselves  should 
put  up  with  a  blow  given  us  in  love,  sooner  than  with 
a  hard  word  given  us  in  anger  and  malice.  Most  men 
judge  of  advice,  as  they  judge  of  the  affection  of  him 
who  gives  it.  O  theiefore  see  to  it  that  you  feel  a  ten- 
der love  to  your  people  in  your  breasts,  and  let  them 
feel  it  in  your  speeches,  and  see  it  in  your  conduct. 
Let  them  see  that  you  "spend  and  are  spent  for  their 
sakes,"  that  all  you  do,  is  not  for  any  ends  of  yoi^s 

*Dilige  et  die  quodcunqne  vuls.  Aug. 


An  unfeigned  love  to  our  People.  559 

own,  but  for  them.  To  this  end,  works  ofcharity  will 
be  necessary,  as  far  as  your  circumstances  allow. 
[But  more  of  this  under  the  next  particular.] 

Be  sure  that  your  love  be  not  carnal,  flowing  from 
pride,  and  that  you  do  not  appear  as  one  that  is  a 
suitor  for  himself,  rather  than  for  Christ;  who  loves 
because  he  is  beloved,  or  pretends  it,  that  he  may  be. 
Take  heed  that  you  do  not  connive  at  men's  sins  un- 
der a  pretence  of  love;  for  that  were  to  contradict  the 
very  nature  and  ends  of  it.*  Friendship  must  be  ce- 
mented by  piety.  A  wicked  man  can  be  no  true 
friend.  If  you  befriend  the  sins  of  the  wicked,  you 
shew  that  you  are  such  yourselves.  By  favoring  their 
sin  you  discover  your  enmity  to  God;  and  then  how 
can  you  "love  your  brother."  If  you  be  their  best 
friends,  help  them  against  their  worst  enemies.  Pretend 
not  to  love  them  if  you  favor  their  sins,  and  do  not 
seek  their  salvation.  Do  not  think  all  sharpness  incon- 
sistent with  love:  parents  will  correct  their  children, 
and  God  himself,  will  '-cliasten  every  son  that  he 
loveth."t     Next  to  this  let  me  add 

VIII.  Take  care  that  your  vvordly  and  fleshly 
interests,  do  not  too  much  prevail  against  the  interest 
of  Christ  and  the  good  of  souls. 

Never  be  guilty  of  temporizing  fur  the  sake  of  gain 
It  is  one  of  the  greacebt  reproaches  upon  tlie  ministry, 
that  so  many  of  us  do  so  much  suit  themselves  to  the 
party  that  is  most  likely  to  suit  their  ends,  and  pro- 
mote their  worldly  advantage.  This  often  occasions 
our  enemies  to  say,  that  reputation  and  preferment 
are  our  religion  and  our  reward.  Nfvei'  let  a  regard 
to  your  worldly  interest  prevei;t  a  discharge  of  any 
pai't  of  your  duty,  even  though  the  mosi  disagreeable 

•    Amlci  vitia  si  feras,  facis  ttia.  Seneca. 

t  Meliui   est   cum  s&venuie  dilijjcrc;,   qunm   c.m  Ijfiiia'.c  dtcipcrc. 

Alt.. 


560     Works  of  Charity  strongly  recommended. 

to  your  people,  and  though  it  should  hinder  them 
from  paying  their  dues.  I  find  alas!  that  money  is 
too  strong  an  argument  for  some  ministers  to  answer, 
who  can  proclaim  "the  love  of  it  to  be  th  root  of  all 
evil,"  and  can  make  long  orations  on  the  danger  of 
covetousness.  If  it  was  so  heinous  a  sin  in  Simon 
Magus  to  offer  to  buy  the  gifts  of  God  with  money, 
what  must  it  be  to  sell  his  gifts,  his  cause,  and  the 
souls  of  men  for  money!  and  what  reason  have  such 
to  fear,  lest  "their  money  perish  with  them!"  Further, 
Be  sure  that  your  concern  about  your  temporal  in- 
terest, does  not  prevent  your  works  of  charity.  Bare 
WORDS  will  hardly  convince  men  that  you  have  any 
love  to  them.  Works  of  charity  do  most  powerfully 
remove  men's  prejudices,  and  open  their  ears  to  the 
words  of  piety.  If  they  see  that  you  are  addicted  to 
DO  GOOD,  they  will  more  easily  believe  that  you  are 
good,  and  that  it  is  good  to  which  you  would  persuade 
them.  Go  to  the  poor  to  see  what  they  want,  and 
at  once  shew  your  compassion  to  soul  and  body.  Buy 
them  catechisms  and  other  small  books  that  are  likely 
to  do  them  good  Stretch  your  purse  to  the  utmost 
of  your  power,  and  do  all  the  good  you  can.  1  would 
put  no  one  upon  extremes:  It  is  doubtless  every  man's 
duty  to  "provide  for  those  of  his  own  house."  But 
ministers  should  educate  their  children  as  other  per- 
sons in  low  circumstances  do,  that  they  may  be  able  to 
get  their  own  livings  in  some  honest  trade  or  employ- 
ment, without  other  great  provisions.  You  are  bound 
to  educate  them  so  as  they  may  be  capable  of  doing 
the  most  service  for  God;  but  not  to  leave  them  rich. 
You  should  not  forbear  necessary  works  of  charitj^ 
merely  to  make  a  larger  provision  for  them.  A  truly 
charitable  self  denying  heart,  that  hath  devoted  it^clf 
and  all  it    hath  to  God,  would  be  the  best  judge  of 


(Joncerning  Malrimony.  56  i 

due  proportions;  would  see  which  way  of  expense  is 
likely  to  do  God  the  greatest  service,  and  would  cheer- 
fully take  that.  Though  I  would  nut  have  men  lie 
under  strong  temptations  to  incontinency,  yet  I  con- 
fess it  seems  hard  that  they  can  do  no  more  to  mortify 
the  flesh,  that  they  may  live  in  a  s  ngle,  freer  condi- 
tion, and  have  none  of  these  temptations  from  wives 
and  children,  to  hinder  them  from  promoting  the  ends 
of  their  ministry  by  works  of  charity.  It  is  pity  that 
in  a  better  cause,  we  no  more  imitate  the  Papists  in 
wisdom  and  self-denial,  where  it  might  be  done.*  But 
if  ministers  must  marry,  they  should  marry  sucii  as 
can  maintain  themselves  and  their  children,  and  so  de- 
vote as  much  as  they  can  of  the  church's  means,  to  the 
church's  service.  But  in  this  case,  flesh  and  blood 
make  even  good  men  so  partial,  that  they  sometimes 
look  upon  duties  (and  duties  of  very  great  importance) 
to  be  extremes.  The  flesh  will  tell  us  that  we  must  have 
a  competency:  and  many  men's  competency  is  but 
little  below  the  rich  man's  rates.  If  they  be  not 
clothed  with  the  best,  and  '-fare  not  sumptuously  every- 
day," they  have  not  a  competency.  Brethren,  think 
not  of  being  rich.  Seek  not  great  things  for  your- 
selves  or  your  posterity.  A  man  that  preaches  an  im- 
mortal crown  of  glory,  must  not  seek  much  after 
transitory  vanity.  He  that  teaches  others  the  con- 
tempt of  riches,  must  himself  contemn  them,  and  shcw 
it  by  his  life.  He  that  recommends  self  denial  and 
mortification,  must  practise  these  himself  in  the  eyes 
of  the  world,  if  he  would  have  his  doctrine  prosper. 
All  Christians,  with  all  they  have,  are  consecrated  to 

•  The  author  has  considered  this  point  more  ]);irlicularly  in  anotiier 
place,  (See  his  Works  vol.  i,  p.  ?82.)  ihoiif^h  liis  advice  was,  in  ihis  in. 
stance,  contr.idlci.ed  by  his  example.  There  are,  however,  in  the  ch.ipler 
1  •  terred  to,  nu.ny  hints,  in  relation  to  jnalrimony,  lesi  liable  to  dispute 
'iian  the  pass.ige  inr)ncstioii 

7) 


S63         Riches  must  he  despised.... Patience. 

their  "Master's  use:"  but  Ministers,  as  they  are  doubly 
devoted  to  God,  arc  doubly  obliged  to  honor  him 
V.'ith  their  substance.  That  man  who  has  any  thing 
in  the  world  so  dear  to  him  that  he  cannot  spare  it 
for  Christ,  if  he  calls  for  it,  is  no  true  Christian.  What 
if  you  impoverish  yourselves  to  do  others  good,  will  it- 
be  loss  or  gain?  If  you  believe  that  God  is  your  safest 
purse-bearer,  and  that  to  expend  in  his  service  is  the 
greatest  usury,  shew  your  people  that  you  do  believe 
it.  Do  not  take  it  as  an  undoing  to  "make  to  you 
friends  of  the  mammon  of  unrighteousness  and  to  lay 
up  for  yourselves  treasures  in  heaven/'  though  you 
leave  yourselves  but  little  on  earth. 

O  what  abundance  of  good  might  ministers  do,  if 
they  would  but  live  in  a  contempt  of  the  world;  the 
riches,  and  glories  of  it,  and  expend  all  they  have  for 
their  Master's  use!  This  would  unlock  more  hearts  for 
the  reception  of  their  doctrine  than  all  their  oratoiy 
will  do.  Without  this,  singularity  in  religion  will  seem 
but  hypocrisy,  and  perhaps  is  nothing  more.  Though 
we  need  not  do  as  the  Papists,  who  betake  themselves 
to  monasteries,  and  cast  av.  ay  all  their  property,  yet 
wc  must  have  nothing  but  what  we  have  for  God. 
The  world  perhaps  will  expect  mere  from  us  than  we 
have;  but  if  we  cannot  answer  the  expectations  of  the 
Unreasonable,  let  us  do  what  we  can  to  answer  the  ex- 
pectations of  God,  and  to  satisfy  conscience  and  good 
men.  Those  that  have  a  large  income  must  increase 
thciv  charity  in  proportian.  Jf  you  are  not  able  to  do 
many  acts  of  charity,  shew  that  you  are  willing,  if  you 
had  ability,  by  doing  that  sort  of  good  you  can. 

iX.  Let  me  recommend  to  you  the  cultivation  and 
t'Xeicise  of  Patience  as  a  jieccssary  concomitant  of 
your  woik. 


Neccssiltj  of  a  peaceable  Temper.  503 

We  must  bear  with  many  abuses  and  injuries  from 
those  for  whom"  we  are  doino;  jj^ood.  When  we  have 
studied  for  them  and  prayed  for  them;  when  we  have 
exhorted  and  bcseeched  them  with  all  condescension; 
when  we  have  given  them  all  we  arc  able;  have  spent 
ourselves  for  them,  and  tendered  them  as  if  they  had 
been  our  children,  we  must  expect  that  many  will  re- 
quite us  with  scorn,  hatred,  and  contempt;  that  they 
will  cast  our  kindness  in  our  faces  with  disdain,  and 
take  us  for  their  '-enemies  because  we  tell  them  the 
truth;"  and  that  "the  more  we  love  them,  the  less  shall 
we  be  beloved."  All  this  must  be  patiently  endured, 
and  still  we  must  unweariedly  hold  out  in  doing  them 
good;  "in  meekness  instructing  those  that  oppose 
themselves,  if  perad venture  God  will  give  them  repent-^ 
ance:"  Though  they  scornfuU}^  reject  our  teaching, 
and  bid  us  look  to  ourselves,  still  we  must  persevere. 
We  have  to  deal  with  distiacted  men,  who  will  fly  in 
the  face  of  their  physician;  but  we  must  not  therefore 
neglect  the  cure.  He  is  very  unfit  to  be  a  physician 
who  will  be  driven  away  from  a  frantic  patient  by  foul 
words.  It  is  not  to  be  expected  that  fools  should  make 
us  as  grateful  returns  for  our  care  over  them  as  wiso 
men.  But  alas!  how  sadly  do  most  ministers  come 
off  in  this  part  of  their  trial!  When  sinners  reproach 
and  slander  them  for  their  love,  what  heart  risings 
will  there  be!  How  will  the  remnants  of  the  ok] 
Adam  (piide  and  passion)  struggle  against  the  meek- 
ness and  patience  of  the  "new  man!" 

X.  In  all  our  woik  we  should  be  as  peacf.ap.lb  aa 
we  can:  We  should  studiously  promote  union  anc^ 
conmiunion  among  ourselves,  and  the  unity  and  peaco 
of  the  church'*s  committed  to  our  care. 

We  must  be  sensible  how  necessary  this  ia  to  ihcs 
prosperity  of  the  whole  chiiirli;  the  str-engtlicnin:^  t-V 


564  Necessity  of  a  'peaceable  Temper 

the  common  cause;  the  good  of  the  particular  mem- 
bers of  our  flock,  and  the  further  enlargement  of  the 
kingdom  of  Christ.  Ministers  therefore  should  feel 
very  sensibly  when  the  church  is  wounded,  and  should 
be  so  far  from  being  leaders  in  divisions,  that  they 
should  consider  it  as  an  important  part  of  their  work 
to  prevent  and  heal  them.  They  should  not  only 
hearken  to  motions  for  unity,  but  should  study  day 
and  night  to  find  out  means  to  close  breaches;  and 
should  also  propose  and  prosecute  them.  Instead  of 
quarrelling  witli  our  brethren,  we  should  combine 
against  the  common  enemy. 

Most  ministers  will  speak  for  unity  and  peace;  but 
how  seldom  (lo  we  see  them  addicted  to  promote  it' 
Too  commonly  they  are  jealous  of  it,  and  are  even  the 
instruments  of  division.  Tlie  Papists  have  so  long 
abused  the  name  of  Catholic  Cliurch,  that  in  opposi- 
tion to  them,  many  either  put  it  out  of  their  creed,  or 
only  retain  the  name,  while  they  understand  not,  or 
consider  not  the  nature  of  the  thing,  and  behave  not 
as  members  of  that  body.  Of  the  multitude  that  say 
they  are  of  the  Catliolic  church,  it  is  rare  to  meet 
with  men  of  a  catholic  spirit.  They  do  not  duly  re- 
gard the  WHOLE  church,  but  look  upon  their  own 
party  as  if  that  were  the  whole.  Most  of  them  will 
pray  hard  for  the  prosperity  of  their  sect,  and  rejoice 
and  give  thanks  when  it  goes  well  with  them,  tliinking 
that  the  happiness  of  the  rest  consists  only  in  tui'ning 
to  t'nem:  but  if  any  other  party  suffer,  they  little  re- 
gard it;  as  if  it  were  no  loss  at  all  to  the  church;  nay, 
because  they  are  not  of  their  mind,  they  wish  for,  and 
are  glad  to  hear  of  their  fall,  imagining  that  is  the 
way  to  the  churches  rising.  If  they  differ  not  among 
themselves,  they  are  hut  little  troubled  at  differing  from 
others,   llioiigh  it   b-j  from  almost   aii  the  christian 


among  Ministers.  565 

world.  The  peace  of  their  party  they  take  for  the 
peace  of  the  church;  no  wonder  therefore  if  they  are 
concerned  to  carry  it  no  fuither.  Few  grow  zealous 
of  peace,  till  they  grow  old,  or  have  much  experience 
of  men's  spirits  and  principles,  and  see  better  the  true 
state  of  the  church  and  the  several  differences  in  it: 
and  then  they  begin  to  write  their  Irenicon's,  to  leave 
behind  them  when  they  are  dead,  as  witnesses  against 
a  wilful,  self-conceited,  unpeaceable  world.  Many  of 
these  are  extant  at  this  day  *  It  often  brings  a  man 
under  a  suspicion  either  of  favoring  some  heresy,  and 
of  needing  an  indulgence  to  his  own  errors;  or  of  hav- 
ing abated  his  zeal  for  the  truth,  if  he  does  but  attempt 
a  pacificatory  work:  as  if  there  were  no  zeal  necessary 
for  the  great  fundamental  truths,  and  for  the  unity  and 
peace  of  the  church,  but  only  for  parties,  and  for  some 
particular  doctrines. 

We  have  as  sad  divisions  among  us  in  England,  as 
most  nations  have  known:  but  is  the  diflerence  be- 
tween the  several  denominations  of  Protestants  so 
great  that  we  might  not  come  to  an  agreement?  Were 
we  but  heartily  willing,  I  know  we  might.  I  have 
conversed  with  some  moderate  men  of  all  parties,  and 
I  conceive  by  their  concessions,  that  an  union  were  an 
easy  work.  If  we  could  not  in  every  point  agree,  we 
might  easily  lessen  our  differences,  and  hold  com- 
munion upon  our  agreement  in  the  main;  determining 
on  the  safest  way  for  managing  our  few  and  small 
difterences,  without  the  danger  or  trouble  of  the  church. 
To  the  shame  of  all  our  faces  be  it  spoken  that  this  is 
not  done.  Let  each  party  flatter  themselves  as  they 
please,  this  will  be  recorded  to  the  shame  of  the  minis- 


•  See  espcciaUy  Hall's  excellent  treatise  called  "T!^e  Pence-Maker;* 
aiul  his   "Fax  Tcnis,"  which  deserve  to  b^  transcril)cd  ii|)on  all  our 

licait5.  # 


566  The  evil  Consequences 

ters  of  England  as  long  as  the  gospel  abides  in  the 
world. 

We  confess  the  worth  of  peace;  we  read  and  preach 
on  those  texts,  that  command  us  to  "follow  peace  with 
all  men,"  &c.  and  yet  we  sit  still  and  neglect  it  as  if 
it  was  not  worth  looking  after;  and  too  many  will 
censure  and  reproach  any  that  endeavor  it,  as  if  holi- 
ness and  peace  were  so  fallen  out  that  there  were  no 
reconciling  them;  when  yet  we  have  found  by  long 
experience  that  concord  is  a  sure  friend  to  piety, 
and  that  piety  always  tends  to  concord.  We  have 
seen  to  our  sorrow,  that  where  the  servants  of  God 
should  have  lived  together  as  of  one  heart  and  voice, 
promoting  each  other's  faith  and  holiness,  and  rejoic- 
ing together  in  the  hope  of  future  glory,  they  have,  on 
the  contrary,  lived  in  mutual  jealousies,  drowned  holy 
love  in  bitter  contentions,  and  studied  to- disgrace  and 
undermine  one  another,  and  to  increase  their  own 
parties  either  by  right  or  by  wrong. 

This  sin  of  discord  among  ministers  is  accompanied 
with  many  heinous  aggravations.  We  have  seen  how 
errors  and  heresies  breed  by  it,  as  discord  is  bred  and 
fed  by  them.  Nor  have  we  ourselves  only  scorched 
in  this  flame,  but  we  have  also  drawn  our  people  into 
it,  so  that  they  arc  fallen  into  several  parties,  and  have 
turned  much  of  their  ancient  piety  into  vain  opinions, 
disputes,  and  animosities.  And  (which  is  worst  of  all) 
the  common  ignorant  people  take  notice  of  it,  and  not 
only  deride  us,  but  become  hardened  against  religion. 
If  we  go  about  to  persuade  them  |o  be  religious,  they 
see  so  many  parties,  that  they  know  not  which  to  join 
with,  and  think  that  it  is  as  well  to  belong  to  none  at 
all  as  to  join  any,  since  they  know  not  which  is  the 
right.  Many  poor  carnal  wretches  think  themselves 
in  the  better  case,  while  they  hold  to  their  old  fof- 


bf  Discord  among  Ministers.  56t 

Ricllities,  and  we  hold  to  nothing.     Did  wc  but  agree 
among  ourselves  in  the  main,  and  do  as  mueh  of  God's 
work  as  we  could 'in  concurient  unanimity,  our  words 
w^ould  have  some  authority  with  them,  and  we  should 
be  in  a  greater  capacity  to  do  them  good.     But  it'  our 
tongues  and  hearts  be  divided,  no  wonder  if  our  work 
prove  more  like  a  Babl:l  than  the  temple  of  God.    It 
is  not  strange  that  the  people  should  despise  us,  if  we 
despise  one  another.     Some  ministers,  by  their  bitter 
opprobrious  speeches  of  others,  have  more  efiectually 
done  the  devil's  service,  under  the  name  of  orthodoxy  , 
and  zeal  for  the  truth,  than  the  malignant  scorners  of 
o-odliness  could  possibly  have  done.     The  matter  is 
come  to  that  pass,  that  there  are  few  men  of  note,  of 
any  party,  but  who  are  so  publicly  reproached  by  the 
other  parties,  that  the  ignorant  and  wicked  rabble,  who 
should  be  converted  by  them,  have  learnt  to  be  ortho- 
dox, and  to  vilify  and  scorn  them.     Mistake  me  not: 
I  do  not  slight  orthodoxy  or  jeer  at  the  name,  but  only 
expose  the  pretences  of  devilish  zeal  in  pious,  or  seem- 
inglv  pious  men.     I  know  that  many  of  these  rever- 
end calumniators  think  that  they  laudably  discover 
that  soundness  in  the  faith,  and  that  zeal  for  the  truths 
which  others  want:  but  I  will  resolve  the  case  in  the 
words  of  the  Holy  Ghost:  ^'Who  is  a  wi^e  man,  and 
endowed  with  knowledge  among  you?  Let  him  shew- 
out  of  a  good  conversation  his  works  with  meekness 
and  wisdom.    But  if  you  have  bitter  envying  or  strife 
in  yc-ir  hearts,glory  not,  and  lie  not  against  the  truth; 
this  wisdom  descendeth  not  from  above,  but  is  earthly, 
sensual,  and  devilish;  for  where  envying  and  strife  is, 
there  is  confusion  and  every  evil  work.     The  Vvisdom 
that  is  from  above  is  first  pure,  and  then  peaceable, 
gentle,  and  easy  to  be  entreated,  full  of  mercy  and 
good  fruits,  without  paitiality.  and  without  hypocrisy. 


569  The  common  Causes  of 

and  the  fruifof  righteousness  is  sown  in  peace  for 
them  that  make  peace."*  I  beseech  you  read  these 
words  again  and  again,  and  study  them  well. 

The  most  common  cause  of  our  divisions  and  un- 
pcaceableness,  is,  men's  high  esteem  of  their  own  opin- 
ions. This  works  various  ways:  e.  g.  by  setting  them 
upon  seeking  after  novelties.  Some  are  as  busy  in 
their  inquiries  after  new  doctrines  as  if  the  Scriptures 
were  not  perfect,  and  are  for  making  new  articles  of 
faith,  and  finding  out  new  ways  to  heaven.  The 
body  of  Popery  came  in  at  this  door.  Pride  occa- 
sions divisions  likewise,  by  putting  a  higher  rate  upon 
some  truths  than  the  church  of  Christ  had  ever  done: 
by  making  that  to  be  of  absolute  certainty,  and  of  ne- 
cessity to  salvation,  which  had  not  before  been  receiv- 
ed, or  but  as  a  doubtful  point,  and  of  a  lower  nature, 
which  some  were  for,  and  some  were  against,  without 
any  great  mutual  censure:  but  especially,  when  the 
pride  of  men's  hearts  makes  them  so  overvalue  their 
own  conceptions,  and  to  be  so  confident  that  they  are 
in  the  right,  as  to  expect  all  others  to  be  of  their  mind, 
and  so  censorious  as  to  condemn  all  that  differ  from 
their  party.  Every  sect  is  usually  confident  in  their 
own  way,  and  hereupon  arise  such  breaches  in  affec 
tion  and  communion  as  there  arc.  And  it  usually 
happens  that  this  confidence  does  but  betray  men's 
ignorance,  and  shew  that  many  make  that  up  in  pas- 
sion which  they  want  in  reason;  zealously  condemn- 
ing what  they  little  understand.  It  is  far  easier  to  say- 
that  another  man  is  erroneous  and  rail  at  him  as  a 
deceiver,  than  to  give  a  just  account  of  our  own  belief. 
And  I  hav^c  observed  it  is  the  trick  of  some  that  can 
scarce  give  a  reason  for  any  controverted  part  of  their 

•  Jiiincs  iii^  13—18. 


Divisions  among  Ministers^  .569 

creed  (nor  it  may  be  of  the  fundanientals)  to  reproach 
those  that  differ  from  thcrn  as  unsound,  in  order  to 
get  the  name  of  orthodox  divines.  Many  ministers 
take  up  their  opinions  only  in  compliance  with  their 
several  parties;  looking  more  who  believes  them,  than 
WHAT  they  believe,  or  on  what  grounds;  and  too  many 
take  up  even  the  truth  itself  in  a  faction.  And  there- 
fore they  must  speak  against  those  that  they  hear 
speak  against  their  party.  Hjw  man}'  hot  disputes 
have  I  lieard,  which  the  disputants  have  been  forced 
to  manifest  they  understood  not!  Nay.  they  will  often 
drive  all  to  damnatorj'  conclusions,  vvlien  they  under- 
st.md  not  one  a^.olher's  meaning,  and  are  unable,  if 
you  call  upon  them  for  it,  to  give  a  defiitiition  of  the 
[terms  they  use.]  Thus  do  we  proceed,  in  a  conten- 
tious zeal,  to  censure  oiu'  biethren,  and  divide  the 
church. 

I  entreat  of  you  brethren,  [carefully  to  avoid  this 
evil  disposition,  and  to]  be  very  tender  of  the  unity 
and  peace,  not  only  of  your  own  parties,  but  of  the 
whole  catholic  church.  To  this  end,  keep  close  to 
the  ancient  simplicity  of  the  Cliristian  faith,  the  foun- 
dation and  centre  of  catholic  unity.  Do  not  easily 
introduce  any  novelties  into  the  cliurch  either  in  faith 
or  practice.  Some  have  already  in.troduced  such 
phrases,  at  least,  even  about  tlie  great  points  of  faith, 
that  there  maybe  reason  to  reduce  them  to  the  primi- 
live  patterns. 

A  great  stir  is^ made  in  the  world  about  t'.ie  test  of  a 
tiue  Christian  church,  With  which  we  may  hold  com- 
munion. And  indeed  the  true  cause  of  our  continued 
unhappy  divisions,  is  the  want  of  discei'ning  the  centre 
of  our  unity,  and  the  terms  on  which  we  may  unite: 
which  is  a  gieat  pity,  since  this  was  once  so  easy  a 
mutter,  till  t!ie  ancient  test  \vas  thoui^ht  iiT^uniciin.t. 


b'iO  MecDvs  to  prevent  Discord, 

The  faith  of  the  Papists  is  too  large  for  all  men  to 
agree  upon,  or  indeed  for  themselves,  if  it  were  not  en- 
forced with  arguments  drawn  from  the  fire  and  the 
halter.  And  many  Protestants  do  too  much  imitate 
them  in  the  tedious  length  of  their  subscribed  confes- 
sions, and  new  impositioi^.s.  We  may  talk  of  peace 
as  long  as  we  live,  but  we  shall  never  obtain  it  till  we 
return  to  the  apostolical  simplicity.  We  must  abhor 
the  arrogance  of  them  that  frame  new  engines  to  wrack 
and  tear  the  church  of  God,  under  pretence  of  obviat- 
ing errors  and  maintaining  the  truth.  We  must  let 
no  man's  writings,  or  the  judgment  of  any  party,  be 
made  the  test  of  truth.  If  we  thrcst  into  it  all  the 
tanons  of  former  councils  about  matters  of  order,  dis- 
cipline, and  ceremonies,  or  gather  up  all  the  opinions 
of  the  Fathers  for  the  three  or  four  first  ages,' none  of 
these  will  ever  scive  to  found  a  catholic  union  upon, 
The  Scripture-sufficiency  must  be  maintained,  and 
nothing  beyond  it  imposed  on  any.  If  Papists,  or 
others,  call  upon  us  for  the  standard  of  our  religion, 
we  must  shew  them  (he  Bible  rather  than  any  con- 
fessions of  churches,  or  writings  of  men:  more  lines 
would  meet  in  this  centre  than  are  likely  to  meet  in 
any  other.  I  know  it  is  said  "(hvat  a  man  may  sub- 
scribe the  Scripture  and  the  ancient  creeds,  and  yet 
maintain  heresies:'^  To  which  I  answer,  so  he  may 
another  test  which  you  yourselves  shall  contrive;  and 
while  you  make  a  snare  to  catch  heretics,  instead  of  a 
test  for  thf  church's  communion,  you  will  miss 
your  end:  the  heretic,  by  the  slip[)eriness  of  his  con- 
science, will  get  through,  and  the  tender  Christian 
may  possibly  be  ensnared.  I'vvo  things  are  necessary 
to  obviate  heresies,  viz.  the  law,  and  the  good  execu. 
tion  of  it.  God  hath  made  the  former,  which,  both 
for  sense  and  phrase  is  suliicient:  let  us   but   do   oui 


and  promote  Peace  in  the  Cliurcli.  0?1 

part  in  the  due  execution  of  it,  and  we   shall  do  all 
that  belongs  to  us. 

This  1  would  recommend  to  all  my  brethren,  as 
necessary  to  the  church's  peace;  that  you  learn  to  dis- 
tinguish between  certainties  and  uncertainties;  between 
necessaries  and  unnecessaries;  between  catholic  truths 
and  private  opinions;  and  lay  the  stress  upon  the  for- 
mer instead  of  the  latter.  Unite  in  necessary  truths, 
and  tolerate  tolerable  failings.  Bear  with  one  another 
in  things  that  may  be  borne  with,  and  do  not  make 
larger  creeds  or  more  necessaries  that  God  has  done. 
In  order  to  this,  learn  to  see  the  true  state  of  contro- 
versies, and  reduce  them  to  the  point  where  the  differ- 
ence lies,  instead  of  making  them  greater  than  they 
are.  Lay  not  too  great  stress  upon  controverted 
opinions,  which  have  good  men,  and  especially  which 
have  whole  churches  on  both  sides;  much  less  on  such 
controversies  as  are  ultimately  resolved  into  philo- 
sophical uncertainties;  as  some  unprofitable  disputes 
about  free-will;  the  manner  of  the  Spirit's  operation  on 
the  mind;  the  divine  decrees,  £vc.  &c.  But  especially 
lay  not  any  stress  upon  controversies  which  are  of  no 
importance;  which,  if  they  were  anatomized,  would 
appear  to  be  merely  verbal:  of  which  sort  (I  speak 
confidently  upon  certain  knowledge)  arc  many  that 
now  make  a  great  noise  in  the  world,  and  rend  the 
church;  though  the  eager  contenders  do  not  discern, 
and  will  not  believe  it.  He  that  shall  live  in  that  hap- 
py day  when  God  will  heal  liis  broken  churches,  will 
see  all  that  I  am  pleading  for  reduced  to  practice. 
Moderation  will  take  place  of  dividing  zeal;  the  scrij)- 
ture-sufficiency  will  be  maintained;  and  all  human 
confessions  and  comments  will  be  valued  only  as  si.b' 
servient  helps.  Till  that  time  come,  we  cannot  ex- 
pect healing  truths  will  be  enl-.M  tained,  since  there  are 


!>73        *  Exii'cmes  io  he  avoidecL 

not  healing  spirits  in  the  leaders  of  the  church;  but 
when  t lie  work  is  to  be  done,  the  workmen  will  be 
fjtted  fov  it;  and  blessed  will  be  the  agents  in  so  glori- 
ous a  cause. 

But  because  the  love  of  unity  and  truth,  of  peace 
and  purity,  should  go  together,  we  must  avoid  both 
the  cxtrciiies,  both  in  doctris^ic  and  discipline.  One 
extreme  in  doctrine  is  making  new  additions:  [this 
vye  have  already  considered.]  The  other  is,  hinder- 
ing the  progress  of  knowledge;  this  we  commonly 
run  into  by  avoiding  the  former.  It  must  be  con- 
sidered iherefore,  how  far  we  may  improve,  and  not 
be  culpable  innovators.  And  (I.)  our  knowledge 
must  increase  extensively:  we  must  endeavor  to  know 
more  truths,  though  wc  must  not  feign  more.  Much  of 
Scripture  will  remain  unknown  to  us  when  we  have 
done  our  best.  Though  wc  shall  find  out  no  more 
articles  of  faith  which  must  be  explicitly  believed  by  all 
th:'-  will  be  saved,  yet  we  may  find  out  the  sense  of 
more  particular  texts,  and  some  doctrinal  truths,  not 
contrary  to  the  former,  but  such  as  befriend  them  and 
are  connected  with  them.  And  we  may  find  out 
more  tlie  order  of  truths,  and  how  they  stand  in  res- 
pect to  one  anctber;  and  so  we  may  see  more  of  the 
true  mtthod  of  theology  than  we  did,  which  will  give 
us  a  great  light  into  the  thing  itself.  (2.)  Our  knowl- 
edge must  also  grow  subjectively  and  intensively. 
And  this  is  the  principal  growth  to  be  sought  after. 
We  should  endeavoi'  to  know  the  same  great  and 
necessary  truths  with  a  sounder  and  clearer  under- 
standing than  we  did;  by  getting  more  and  stronger  ev- 
idences of  them,  and  a  clearer  and  deeper  apprehen- 
sion of  the  same  evidence:  For  one  that  is  sti'ong 
in  kp.owlcdge  sees  the  same  truth  as  in  the  day-iight, 
vvhich  tl}e  weak  see  but  as  in  the  Iwilidit.     To  all  this 


Oj  meetings  of  Mmistei's.  573 

must  be  added,  the  fuller  improvement   of  the  truth 
received,  to  its  proper  ends. 

With  respect  to  church-communion  also  we  should 
carefully  avoid  extremes,  and  endeavor  to  preserve  pu- 
rity as  well  as  peace.  As  on  the  one  hand  [we  should 
discourage]  the  unnecessary  separation  of  proud  men, 
either  because  the  churches  do  not  fall  in  with  their 
opinion,  or  because  they  are  not  so  refromed  in  disci- 
pline as  they  would  have  them,  or  so  strict  as  they 
should  be;  so  on  the  other  hand  we  should  guard 
against  the  neglect  or  relaxation  of  discipline,  to  the 
corrupting  of  the  church,  the  encouragement  of  wick- 
edness, and  the  confounding  of  the  kingdom  of  Christ 
with  that  of  Satan. 

XI.  In  order  to  promote  unity  and  concord  in  the 
churches,  and  to  further  each  other  in  the  work  of  the 
Lord,  let  me  beseech  you  to  maintain  meetings  for 
communion  among  yourselves. 

Do  not  grow  strange  to  one  another,  but  incorpo- 
rate and  hold  all  christian  correspondence.      Distance 
breeds  strangeness,  and  foments   dividing  flames  and 
jealousies,  which  communion  will  prevent  or  cure.    It 
is  the  chief  plot  of  our  enemies  to  divide  us  in  order  to 
weaken  us:  let  us  not  conspire  with  them.      Cherish  " 
not  heart-burnings,  nor  continue  uncharitable  distanc- 
ces.     If  dividing  has  weakened  you,  uniting  must  re- 
cover your  authority  and   strength.       Get  together 
then  and  consult  for  peace.      If  you  have  any  dislike 
to  any  of  your  brethren,  or  to  their  conduct,   mani- 
fest it  by  a  free  debate  with   them.      If  you  will  but 
keep  toocther  you  may  come  to  a  better   understand- 
ing of  each  other,  or  at  least  correct  yuur^clves.     The 
Scripture  commands  all  Chri^tians  to  be  "of  one  mind, 
and  to  preserve  the  unity  o!'  the  spirit  in  the  bond  of 
peace,-'  and  obliges  ministers  to  "br  one  even  as  Christ 


574  Meetings  of  Ministers 

and  the  Father  are  one.*  You  cannot  be  ignoraul 
that  the  unity  of  ministers  is  their  honor,  as  well  as 
their  duty,  and  that  much  of  their  strength  with  the 
people  lies  in  it;  nor,  that  constant  communion  and 
correspondence  is  necessary  in  order  to  it.  Ministeri- 
al communion  is  as  much  a  duty  as  christian  commune 
ion:  the  church  has  always  thought  so  and  practised 
accordingly. 

Indeed  ministers  have  need  of  one  another,  and 
must  improve  the  gifts  of  God  in  one  another.  If  you 
are  humble  men  you  will  thiuk  that  you  have  need  of 
the  advice  and  assistance  of  your  brethren.  The  self- 
sufficient  are  the  most  deficient:  the  proud  are  com- 
monly empty  men.  There  are  many  young,  raw 
ministers  who  especially  need  the  help  that  such  com- 
munion  may  afford  them,  and  the  advice  of  more 
grave  experienced  men,  for  carrying  on  the  work  of 
their  ministry.  And  many  others  are  so  humble  and 
sensible  of  their  deficiencies,  that  they  would  be  loath 
to  be  deprived  of  it.  That  may  sometimes  be  spoken 
by  a  man  of  inferior  parts  which  came  not  into  the 
minds  of  wiser  men:  few  ministers  are  so  weak  that 
they  may  not  sometimes  improve  those  that  are  wiser 
than  themselves.  And  those  that  are  endowed  with 
greater  parts  will  have  an  opportunity  to  do  greater 
good  with  them  [at  such  associations]  than  they  could 
otherwise  do.  If  yo«i  are  above  advice  or  any  help  to 
yourselves  [that  will  not  excuse  your  absence,  for] 
your  brethren  have  the  more  need  of  }  ou  by  how 
much  the  less  you  have  of  them. 

But  reineniber  these  assemblies  are  not  merely  for 
your  own  benefit  and  mutual  edification,  (though 
that  is  an  important  end)  but  the  church  and  tl.ecom- 

•Jolin  x^ii,  Zl. 


Useful  to  themselves  and  the  Church.        575 

mon  good  require  them.  You  owe  duty  to  your 
neighboring  churches,  as  well  as  ministers;  and  by  car- 
rying on  lectures,  disputations  or  conferences,  you  will 
have  an  opportunity  of  consulting  i'or  the  common 
good  and  of  promoting  your  conmion  work.  Do  not 
sliew  yourselves  contemners  or  neglecters  of  such  a 
necessary  business. 

Let  none  draw  back  that  accord  in  the  substantials 
of  faith  and  godliness.   Yea,  though  some  should  think 
themselves  necessitated  to  separate  in  public  worship 
from  tjie  rest,  methinks  if  they  be  Chiistians  indeed, 
they  should  be  willing  to  hold  as  much  communion 
with  them  as  they  can,  and  to  consult  how  to  manage 
their  differences  to  the  least  disadvantage  to  the  Christian 
cause,  and  the  common  truths  which  they  all  profess 
to  own  and  prefer.    Though  they  cannot  charjge  their 
minds  about  those  opinions  which  hinder  their  union, 
it  might  reasonably  be  expected  of  every  party  among 
us  which  profess  themselves  Christians,  that  they  should 
value  the  Whole  before  a  Pait,  and  therefore  not  so 
perversely  seek  to  promote  their  own  parties  as  to  hin- 
der the  common  good  of  the  church.     And  methinks 
a  little  humility  should  make  men  ashamed  of  that 
common  conceit  of  unquiet  spirits,  that  the  welfare  of 
the  churches  depends  upon  [the  propagation  of]  their 
opinions.     If  they  are  indeed  a  living  part  of  the  body, 
the  hurt  of  the  whole  will  be  so  much  their  own,  that 
they  cannot  desire  it  for  the  sake  of  any  party  or 
opinion  whatever.     If  that  evil  spirit  ''whose  name  is 
Legion"'  has  huch  power  over  t'ne  hearts  of  aiw  that 
they  will  quarrel  at  the  pacificatory  endeavors  of  others 
who  hunger  after  the  b.ealing  of  the  church,  and  rather 
hinder  them  than  help  them  on,  I  nui^t  say  that  how 
diligeiitly  soever  they  may  preach,  and  how  pious  so- 
ever they  may  seem  to  be,  if  tiiis  wiiy  tends  to  their 


570  Difference  in  sentiment 

everlasting  peace,  and  if  they  be  not  pieparing  sorrovv 
for  themselves,  then  I  am  a  stranger  to  the  way  ot 
peace. 

It  is  past  doubt  that  differing  brettiren  may  well  join 
in  recommending  to  the  ignorant  people  the  truths  that 
they  are  agreed  in.  Bishop  Usher  made  a  motion  for 
this  in  Ireland  even  to  the  Papists  themselves.  ''But 
(says  he)  through  the  jealousies  which  distractions  in 
matters  of  religion  have  bred  amongst  us,  the  motion 
had  small  effect,  and  so  between  us  both,  the  poor  peo- 
ple are  siiil  kept  in  miserable  ignorance,  knowing  the 
grounds  neither  of  the  one  religion  nor  the  other.* 
[This  is  very  much  the  case]  among  us  in  England. 
It  is  rare  to  find  any.  though  differing  only  in  the  point 
of  Infant-baptism,  that  will  calmly,  and  without  fraud- 
ulent designs  of  secretly  promoting  their  own  opinions 
by  it,  entertain  and  prosecute  such  a  motion  for  the 
common  good:  as  if  they  had  rather  Christianity 
should  be  thrust  out  of  the  world,  or  kept  under,  than 
[that  their  own  notions  should  not  be  propagated.] 
Well,  let  any  person  or  party  pretend  what  they  will 
of  zeal  and  holiness,  I  will  ever  take  the  "Dividatur*- 
for  an  ill  sign.  ^I'he  true  mother  abhors  the  division 
of  the  childif  and  the  true  Christian  prefers  the  com- 
mon  iiiterest  of  Christianity  to  that  of  a  faction  or 
opinion,  and  would  not  have  the  whole  building  en- 
dangered rather  than  that  one  peg  should  be  driven  in 
dthtrvvise  than  as  he  would  have  it.  Do  iiot  then  neg- 
lect these  brotherly  meetings  for  the  ends  that  have 
been  mentioned,  nor  yet  attend  them  unprofitably,  but 
improvej^hem  to  your  mutual  edification,  and  for  the 
effectual  carrying  on  the  [good  of  the  churches.] 

•  •  SoiTDon  hoiore  Kii^j^  James  at  Wi'-nslca;!,  on  the  iinhyof  the  churclii 


should  not  prevent  Communion.  577 

Do  not  ask  why  you  cannot  do  your  duty  to  God 
and  your  people  at  home  without  travelling  many 
miles  to  a  meeting  of  ministers;  nor  plead  that  you 
have  business  of  your  own  to  do,  when  you  should 
be  doing  the  work  of  God;  nor  under  a  pretence  of 
loving  to  live  privately,  prefer  your  own  ease  to  God's 
service.  Some  of  those  indeed  that  excuse  themselves 
arc  careless  and  scandalous  men:  we  should  have  no 
desire  of  their  company,  nor  admit  it,  but  upon  their 
repentance  and  relormation.  Some  are  empty  men^ 
and  a»c  afraid  their  weakness  should  be  known:  but 
they  cannot  conceal  it  by  their  solitude,  whereas  they 
might  do  much  to  heal  it  by  communion  with  their 
brethren.  As  for  those  that  are  averse  to  associating 
with  us  because  we  are  not  of  their  party,  let  it  be 
considered  that  by  such  communication  they  might 
give  or  receive  better  information;  or  at  least  carry  on 
so  much  of  God's  work  in  unity  as  we  are  agreed  in. 
Let  us  resolve,  by  the  grace  of  God,  to  adhere  to  more 
catholic  principles  and  practices,  and  to  have  com- 
munion with  all  godly  Christians  that  will  have  com- 
munion with  us.  But  some  object  to  attending  these 
associations. 

1.  Because  they  say  "a  few  men  commonly  do  all, 
and  the  rest  do  but  follow  them."  I  answer,  There 
is  no  one  in  our  associations  that  pretends  to  any  au- 
thority over  hisbrethren;  either  civil  coercive  power, 
or  ecclesiastical  directive  power.  You  cannot  say 
then  that  any  one  does  either  force  the  rest,  or  awe 
them  by  any  pretended  commission  from  Christ.  [( 
any  have  so  much  power  as  3'ou  speak  of,  it  seems  to 
be  but  the  power  of  Truth  in  them,  and  such  as  light 
hath  against  darkness.  And  perhaps  those  that  you 
call  Iho  leaders  of  the  rest,  nnd  themselvr><  to  need  Hip 
7vS 


5t8  AnS'Wers  to  Objection^ 

help  of  those  whom  you  say  they  lead,  more  than  you 
do  theirs.  But  if  you  do  indeed  think  that  these  lead- 
ing  ministers  mislead  the  rest,  there  is  the  more  need 
of  the  presence  of  as  such  you  who  discern  it,  and  who 
may  do  much  to  undeceive  them. 

2.  I  hear  many  say,  "Under  pretence  of  associating, 
you  will  but  fall  into  a  multitude  of  factions:  not  two 
counties  can  agree  upon  the  same  terms;  and  why 
should  we  join  with  any  of  them  till  there  be  a  greater 
likelihood  of  union  among  thems  Ives?"  An  unrea- 
sonable and  self-condemning  objection.  Are  they 
more  divided  who  associate  than  you  who  are  single 
and  go  every  man  his  own  way?  But  wherein  does 
this  diversity  consist  w^hich  you  complain  of?  1  see 
none  so  great  as  should  prevent  communion.  The 
truth  is,  this  objection  is  commonly  made  by  men  that 
place  the  unity  of  the  church  in  what  God  never 
placed  it  in.  We  must  not  be  one  because  we  sub- 
scribe not  the  same  form  of  words,  and  agree  not  in 
every  circumstance  or  expression;  nor  shall  we  ever  be 
one  while  unity  is  placed  in  such  indifferent  things. 
There  are  no  greater  dividers  of  the  church  in  the  world 
than  those  that  over-do  it  in  pretending  to  unity,  and 
lay  the  unity  of  the  church  upon  that  which  will  not 
bear  it.  I'here  is  no  possibility  of  bringing  all  to  be 
of  every  formalist's  opinion,  and  to  use  eveiy  gesture 
or  form  of  words  that  he  shall  impose.  Unnecessary 
impositions  will  occasion  contention;  \\'hereas  where 
all  are  left  to  tht*n^  liberty  1  never  hear  of  contention 
or  offence.  In  the  piesent  case  we  do  not  intend,  by 
our  associating,  to  tie  one  another  to  new  forms  and 
ceremonies,  nor  to  make  new  terms  of  union  for  the 
churches:  all  partus  may  join  witli  us  without  desert- 
ing their  principles.     But  you  will  ask 


against  Associations  of  Ministers.  579 

3.  "Then  what  need  have  vvc  to  subscribe  to  articles 
of  agreemeiit?''  I  answer,  The  articles*  we  subscribe 
arc  Scripture  articles:  we  require  no  more  than  that 
all  should  agree  to  perform  those  duties  which  the 
word  of  God  commands,  or  to  unite  in  those  circum- 
stances of  duty  which,  (though  the  scripture  has  not 
particularly  determined  them)  may  be  discerned  from 
its  geneial  rules,  and  with  respect  to  which  an  agree- 
ment may  further  us  in  our  work.  I'he  reason  why 
we  subscribe  to  these  articles  is,  that  we  may  hereby 
awaken  ourselves  to  those  duties  whi(:h  we  have  too 
generally  neglected,  and  bind  ourselves  faster  to  the 
observance  of  them.  He  that  is  resolved  to  do  his  duty 
is  willing  to  be  as  much  obliged  to  it  as  may  be:  when 
it  must  be  done  the  strongest  bonds  are  the  surest,  li 
it  be  no  more  than  your  duty  already,  what  reason 
Iiave  you  to  refuse  subscribing  it,  unless  you  are  un- 
willing to  perform  it?     If  you  object 

4.  "That  sonic  associations  subscribe  to  such  things  as 
you  cannot  in  conscience  agree  to,"  I  desire  you  would 
see  that  you  can  plead  scripture  as  well  as  conscience 
against  it.  If  it  be  but  about  indifferent  circumstances 
(though  I  would  have  nothing  indifferent  imposed)  I 
must  tell  you  that  the  ui^ion  and  communion  of  the 
churches  is  not  indifferent,  and  that  therefore  you 
must  not  obstruct  it  on  account  of  such  things  as  you 
acknowledge  to  be  indifferent.  But  if  the  things  bo 
evil  v^hich  arc  required  of  you  propose  the  reasons  ol 
your  dissent,  and  beg  leave  to  except  those  aiticies 
with  which  you  are  dissatished,  without  unnecessarily 
withdrawiiig  from  your  biethren's  communion:  of 
which,  no  doubt,  if  they  be  peaceable  men,  they   vviil 

•The    Author  hero  refers  to  tlic   ArticlQi.  Eubsc  rlLtCkl  bvlha  Ift'.nistei^l 
in  Worcestershire, 


580  How  to  ailend  Associations  with  Advantages. 

readily  admit.  But  if  they  would  force  you  to  sub- 
scribe against  your  judgment,  or  else  hold  no  commu- 
nion with  you,  then  they  exclude  you,  and  you  do 
not  exclude  yourselves.  But  I  hope  no  associations 
among  us  will  be  guilty  of  such  a  practice  [In  order 
to  render  these  meetings  useful,  observe  the  following 

DIRECTIONS.] 

Friends!  especially  quarrel  not  upon  points  of  prece- 
dency, or  reputation,  or  any    interest   of  your  own. 
No  man  will  have  settled  peace  in  his  mind,   or   be 
peaceable  in  his  place,  that  proudly  envies  the  prece- 
dency of  others,  and  secretly  grudges  at   them  that 
seem  to  cloud  his  parts  and  name.     One  or  other  will 
ever  be  an  eyesore  to  such  men.     There  is  too  much 
of  the  Devil's  image  in  this  sin,  for  an  humble  servant 
of  Christ  to  entertain.     Be  not  too  sensible  of  injuries, 
nor  make  too  great  a  matter  of  every  offensive  word  or 
deed.     At  least  do  not  let  it  interrupt  your  concord  in 
God's  work:  that  were  to  wrong  Christ  and  his  church 
because  another  has  wTonged  you.     If  you  be  of  this 
impatient  humor  you  will  never  be  quiet:  for  we  are 
all  faulty,  and  cannot  live  together  without  wrorging 
one  another.     And  these  proud,  over  tender  men   are 
often  hurt  by  their  own  conceits:  like  a  man  that  has 
a  sore,  who  thinks  that  it  smarts  the  more  when  he 
imagines  somebody  hits  it.     I'hey  will  often  think  that 
a  man  jeers  them   or  means  them  ill,  when  it  never 
came  into    his   thoughts.      Till  this    self  be  taken 
down,  we  shall  every  man  have  a  private  interest  of 
his  own,  which   will   lead  us  all  into  separate  ways, 
and  spoil  the  peace  and  welfare  of  the  church.    Wliilc 
every  man  is  for  himself  and  his  own  reputation,  and 
<'all  mind  their  own  things,"  no  wonder  if  they  "mind 
^Kit  the  things  of  Christ," 


IVe  should  do  good  icherever  ue  can.         581 

XII.  [Do  not  confine  your  ministerial  labors  to  your 
own  flock,  but  be  ready  to  do  good  wherever  you 
have  an  opportunity  for  it.] 

If  we  are  heartily  devoted  to  the  work  of  the  Lord, 
let  us  compassionate  the  congregations  about  us  that 
are  unprovided  for,  and  endeavor  to  help  them  to  able 
ministers.  In  the  meantime,  we  should  step  out  now 
and  then  to  their  assistance,  when  the  business  of  our 
own  particular  charge  will  give  us  leave.  A  lecture  in 
the  more  ignorant  places,  purposely  for  the  work  of 
conversion,  carried  on  by  the  most  lively,  affectionate 
preachers,  might  be  very  useful  where  constant  means 
are  wanting. 

XIII.  In  your  whole  ministerial  work  keep  up  con- 
stant desires  and  expectation  of  success. 

If  your  hearts  be  not  set  on  the  end  of  your  labors, 
and  if  you  do  not  long  to  see  the  conversion  and 
edification  of  your  hearers,  and  study  and  preach  in 
hope,  you  arc  not  likely  to  see  much  success.  It  is  a 
sign  of  a  false  self  seeking  heart,  when  a  person  is  con- 
tented to  be  still  doing,  without  seeing  any  fiuit  of  his 
labor.  And  1  have  observed  that  God  seldom  blesses 
any  man's  work  so  much  as  his  whose  heart  is  set  up- 
on the  success  of  it.  Let  it  be  the  property  of  a  Judas 
to  have  more  regard  to  the  bag  than  to  the  business: 
leave  it  to  such  worldlings  as  he  to  be  satisfficd,  if  they 
have  their  salary,  and  the  esteem  of  the  people:  but  let 
all  that  preach  for  Christ  and  the  salvation  of  men,  be 
dissatisfied  till  they  have  the  thing  they  pieach  for. 
He  never  had  the  right  ends  of  a  preacher  in  view, 
who  is  indifferent  whether  he  obtains  them  or  nol; 
who  is  not  grieved  when  he  misses  tliem.  and  rejoiced 
when  he  can  see  the  desired  issue.  When  a  man 
only  studies  what  to  say,  and  how  to  spend  the  hour 
with  commendation,  without  looking  ariy  more  after 


582    We  must  keej)  up  Expectations  of  Success. 

it,  but  to  know  what  the  people  think  of  his  abilities, 
and  thus  holds  on  from  year  to  year,  I  must  needs 
think  that  he  preaches  for  himself;  that  he  drives  on  a 
privates  trade  of  his  own;  and  that  when  he  preaches 
Christ,  he  preaches  not  for  Christ,  how  excellently  so- 
ever he  may  seem  to  do  it.  1  know  that  a  faithful 
minister  may  have  comfort  when  he  wants  success: 
•'though  Israel  be  not  gathered,  our  reward  is  with 
the  Lord."  Our  acceptance  is  not  according  to  our 
fruit,  but  according  to  our  labor.  But  tlien  he  who 
longs  not  for  the  success  of  his  labors,  can  have  none 
of  this  comfort,  because  he  is  not  a  faithful  laborer. 
This  is  only  for  them  whose  hearts  are  set  upon  the 
end,  and  grieved  if  they  miss  it.  This  is  not  the  full 
comfort  that  we  must  desire,  but  only  what  may 
quiet  us,  if  (notwithstanding  our  utmost  care)  we  fail 
of  the  rest.  What  if  God  will  accept  the  physician 
though  the  patient  die?  He  must  still  work  in  compas- 
sion, and  do  his  utmost  to  save  his  life.  We  labor 
not  for  our  own  reward,  but  for  other  men's  salvation. 
1  confess  for  my  part,  that  I  wonder  at  some  ancient 
reverend  men,  who  have  lived  tliirty  or  forty,  or  fifty 
years  with  an  unprofitable  people,  where  they  have 
been  scarcely  able  to  discern  any  fruit  of  their  labors, 
that  they  can  with  so  much  patience  continue  there. 
1  should  not  be  easily  satisfied  to  spend  my  days  in  such 
a  manner;  bul  should  suspect  that  it  was  the  will  of 
God  I  should  go  somewhere  else,  that  another  person 
might  come  there,  better  suited  to  them,  and  more  use- 
ful among  tliem.     Once  more 

XIV".  Our  whole  work  must  be  cariied  on  under  a 
deep  sense  of  our  own  insufficiency,  and  in  a  pious, 
believing  dependance  upon  Christ. 

\V"e  must  go  to  him  for  light,  and  life,  and  strength, 
who  sends  us  oi=i  our  work.     \Vlien  wc  feel  our  faith 


In  all  we  must  depend  upon  Christ.        583 

weak,  and  our  hearts  grown  dull,  and  unsuitable  to  so 
great  a  work  as  that  we  have  to  do,  we  must  have  re- 
course to  the  Lord,  and  pray  that  we  may  not  go  to 
persuade  otiiers  to  believe  with  an  unbelieving  heart 
of  our  own:  or  to  plead  with  sinners  about  everlast- 
ing life  and  death,  while  we  have  but  a  taint  belief 
and  feeling  of  these  things  ourselves;  but  that,  as  lie 
has  sent  us  forth  to  his  work,  he  would  fuinish  us 
with  a  spirit  suitable  to  it.  [Further,  we  niu^t  not 
only  pray  for  ourselves,  but  we  must  often  pray  in 
behalf  of  all  our  hearers.]  Prayer  must  earry  on 
our  work  as  well  as  preaching.  He  preaches  not 
heartily  to  his  people,  who  svill  not  often  pray  for  them. 
If  we  prevail  not  with  God  to  give  them  faith  and  re- 
pentance, weare  unlikely  to  prevail  with  them  to  believe 
and  repent.  Paul  gives  us  his  example  in  this  respect, 
who  tells  us  that  lie  prayed  for  his  hearers  "night  and 
day  exceedingly."*  Since  our  own  hearts  and  those 
of  our  people  are  so  far  out  of  order  as  they  be,  if  we 
prevail  not  with  God  to  help  and  mend  them,  we  are 
likely  to  make  but  unsuccessful  work. 

CHAPTER  X. 

THE   CONCLUSION  OF    THE    WOMIC;     BEING   A   PARTICtLAH  APPLI- 
CATION OF  THE    WHOLE. 

REVEREND  and  dear  brethren,  [having  taken  a 
survey  of  our  duty  and  of  our  sins]  let  us  now  humble 
our  souls  before  the  Lord  for  our  past  negligence,  and 
implore  his  assistance  for  the  time  to  come.  Indeed 
we  cannot  expect  the  latter  without  the  former.  It 
God  will  help  us  in  our  future  duty,  he  will  certainly 
first  humble  us  for  our  past  sin.     lie  tr.at  has  not  so 

•  1   Thrs.  ;ii,  1  '. 


584  Necessity  of  Humiliation. 

much  sense  of  his  faults  as  unfeignedly  to  lament  them, 
will  hardly  have  sufficient  to  make  him  reform  them. 
Shall  WE  deny,  or  excuse,  or  extenuate  our  sins  while 
we  call  our  people  to  such  free  confessions?  It  is  too 
common  with  us  to  expect  that  from  them  which  we 
do  little  or  nothing  of  ourselves.  Too  many  labor  for 
other  men's  souls  while  they  seem  to  forget  that  they 
have  any  of  their  own  to  regard.  They  act  as  if  their 
part  lay  only  in  calling  for  repentance,  and  the  hearers 
in  repenting:  theirs  in  crying  down  sin,  and  the  peo- 
ple's in  forsaking  it:  theirs  in  preaching  duty,  and  the 
hearers  in  performing  it.  If  we  did  but  study  half  so 
much  to  affect  and  mend  our  own  hearts,  as  we  do  to 
a-ffect  and  mend  those  of  our  people,  it  would  not  be 
with  many  of  us  as  it  is.  It  is  much  too  little  that  we 
do  for  their  humiliation,  but  I  fear  it  is  much  less 
that  we  do  for  our  own.  It  is  a  sad  thing  that  so 
many  of  us  have  preached  our  hearers  asleep;  but  it  is 
worse  still  if  we  have  studied  and  preached  ourselves 
asleep;  and  have  talked  so  long  against  hardness  of 
heart,  till  our  hearts  are  grown  hard  under  the  noise 
of  our  own  reproofs!  Is  it  not  better  to  give  God  gloiy 
by  a  full  and  humble  confession,  than  in  tenderness 
of  our  own  glory  to  seek  for  "fig  leaves  to  cover  our 
r»akcdness?"  and  to  put  God  upon  building  that  glory 
which  we  have  denied  him  on  the  ruins  of  our  own 
which  we  have  preferred  to  his? 

It  is  certainly  our  duty  to  call  to  remembrance  our 
manifold  sins,  especially  those  that  are  most  obvious, 
and  "set  them  in  order"  before  God  and  our  own 
faces,  that  he  may  "cast  them  behind  his  back:"  to 
deal  plainly  and  faithfully  with  ourselves,  in  a  free 
confession,  that  he  who  is  "laithful  and  just  may  for- 
give us  our  sins;  and  to  judge  ourselves  that  we  may 
not  be  judged  of  the  Lord:"  for  they  only  (whether 


for  past  Ncglccis.  585 

pastors  or  people)  who  ^'confess  and  forsake  thcii'  sins 
shall  find  mercy;  he  that  hardeneth  his  neck  siiall  full 
into  mischief/'*  [VVc  should  not  refrain  from  con- 
fessing our  sins  even  in  public:]  ti'uly  humble  minis- 
ters, 1  doubt  not,  will  rathei-  be  piovokcd  more  sol- 
emnly in  the  face  of  their  several  congregations,  to 
lament  their  guilt,  and  promise  reformution.  Sins 
openly  committed  are  more  dishonorable  to  us  when 
we  hide  them  than  when  we  confess  them.  It  is  the 
sin,  and  not  the  confession  of  it  that  is  our  dishonor. 
We  have  committed  them  before  the  sun,  so  that  they 
cannot  be  hid:  attempts  to  cloak  them  increase  the 
guilt  and  shame.  It  will  not  be  amiss  to  look  behind 
us  and  imitate  the  servants  of  God  in  ancient  times,  in 
their  confessions.  We  find  in  Scrij)ture  that  tlie  guides 
of  the  church  did  confess  their  own  sins  as  well  as 
those  of  the  people.  See  the  example  of  Ezra;  he 
confessed  the  sins  of  the  priests,  -'casting  himself  down 
before  the  house  of  God."t  So  did  the  Levites;J  so 
did  Daniel. §  And  God  expressly  required  *'the  priests, 
the  ministers  of  the  Lord,  to  weep"||  as  well  as  others, 
I  think  if  we  consider  well  the  duties  that  have  been 
explained  and  recommended,  and  at  the  same  time, 
the  manner  in  which  we  have  performed  them,  we 
cannot  doubt  whether  we  have  cause  for  humiliation. 
He  that  reads  this  one  exhortation  of  Paul  from 
whence  the  text  is  taken,  and  compare  s  his  life  \\A\\ 
it,  is  stupid  and  hardened  indeed  if  h.e  be  not  laid  in 
the  dust  before  God,  bewailing  his  great  omissions; 
and  forced  to  fly  to  the  blood  of  Christ,  and  his  pa^'- 
doning  grace.  O!  What  cause  have  we  all  iv  bleed 
before  the  Lord,  that  we  have  been  ministers  i-o  n^any 
years,  and  yet  have  done  so  little  (csjHeially  by  i  nvate 

•   I'rov.  xxviii,  10.  t  Ezruix,  G,  7.  10.  i  Nch  ]y.  ^2— ."4. 

§   Dan.  -.x,  20.  H    J<"-l  ii.  \:>—\7 

74 


§86         Considerations  to  excite  Repentance 

conference)  for  the  saving  of  men's  souls!  Had  wc 
done  our  duty,  who  knows  how  many  souls  might 
have  been  brought  to  Christ,  and  how  much  happier 
we  might  have  been  in  our  parishes?  And  why  did  we 
not  do  it?  Many  impediments  were  doubtless  in  our 
way;  but  if  the  greatest  had  not  been  in  ourselves,— 
in  our  darkness  and  dulness,  our  indisposition  to  duty, 
and  our  divisions  among  ourselves,  much  more  might 
have  been  done  for  God  than  has  yet  been  done.  We 
have  sinned,  and  have  no  just  excuse  for  our  sin.  The 
sin  is  great  because  our  duties  were  great:  we  should 
therefore  be  afraid  of  excusing  ourselves  too  much, 
"The  Lord  of  mercy  forgive  us,  and  all  his  ministers, 
and  lay  not  any  of  our  ministerial  negligence  to  our 
charge!  Oh  that  he  would  cover  all  our  unfaithfulness, 
and  by  ''the  blood  of  the  everlasting  covenant"  wash 
away  our  guilt  of  the  blood  of  souls!  That  "when  the 
chief  Shepherd  shall  appear,  we  may  stand  before  him 
in  peace,"  and  may  not  be  condemned  for  "scatter, 
ing  of  his  flock." 

And  now,  brethren,  what  have  we  to  do  for  the 
time  to  come,  but  to  deny  our  lazy  contradicting  flesh, 
and  rouse  up  ourselves  to  the  great  business  in  which 
Vvc  are  employed?  '*The  harvest  is  great,  the  labor- 
ers are  too  few" — the  loiterers  and  contentious  hinder- 
crs  are  many;  the  souls  of  men  are  precious;  the  mis- 
ery of  sinners  is  great;  the  everlasting  torments  to 
which  they  are  near  is  greater;  the  joy  to  which 
we  ought  to  help  them  is  inconceivable;  the  beauty 
and  glory  of  the  church  is  desirable;  our  difficulties 
and  dangers  arc  many  and  great;  the  comfort  that 
attends  a  faithful  stewardship  is  greater;  but  that  which 
attends  a  full  success  is  inexpressible;  and  the  honor 
conferred  upon  us  who  are  called  to  be  "co-workers 
with  God,"  and  to  subserve  the  bloodshed  of  Christ 
foT  the  salvation  of  men,  is  illustrious  beyond  com- 


and  quicken  ^is  in  our  future  JVork,        587 

parison.  "The  fields  now  seem  white  for  harvest;" 
tor  the  preparations  that  have  been  made  (or  us  are 
great;  the  season  for  working  is  now  more  warm  and 
calm  than  most  ages  have  been;  we  have  carelessly 
loitered  in  our  work  too  long;  the  present  time  is  post- 
ing away:  while  we  are  tritling,  men  are  dying,  and 
passing  in  haste  to  the  eternal  world!  And  is  there 
nothing  in  all  this  to  awaken  us  to  our  duty,  and  to 
engage  us  to  speedy  and  unwearied  diligence?  Is  it 
possible  for  a  man  to  be  too  careful  and  laborious 
under  all  these  motives  and  engagements? 

Were  but  our  souls  cleaily  and  deeply  impressed 
[with  these  considerations,]  and  with  the  very  im- 
portant truths  we  preach,  especially  those  that  relate 
to  a  future  world,  O  what  a  change  would  it  make  in 
our  sermons  and  in  our  private  discourse!  If  we  did 
but  know  what  it  is  for  the  soul  to  pass  out  of  the 
Ilcsh,  to  go  before  a  righteous  God,  and  enter  on  a 
state  of  unchangeable  joy  or  torment,  and  with  what 
amazing  thoughts  dying  men  apprehend  these  things, 
how  diflerently  would  such  matters  be  discoursed  of! 
Oh  the  gravity,  the  seriousness,  the  incessant  diligence 
these  things  require!  I  know  not  what  others  think  of 
them;  but  for  my  own  part,  I  am  ashamed  of  my 
stupidity,  and  wonder  at  myself  that  I  deal  no  more 
with  my  own  and  other  men's  souls,  as  becomes  one 
that  looks  for  "the  great  day  of  the  Lord;"  that  I  can 
leave  room  for  almost  any  other  thoughts  or  words, 
and  that  such  astonishing  matters  do  not  wholly  take 
me  up!  I  seldom  come  but  of  the  pulpit,  but  my  con- 
science smites  me  that  1  have  been  no  more  scriouR 
and  I'ervent.  it  accuses  me  not  so  much  for  want  of 
el^ance  or  human  ornaments,  nor  for  letting  fall  an 
unhandsome  word;  but  it  asks  me,  "How  eouldst  tho\) 
speak  of  everlasting  life  and  death  with  such  an  heuU^ 


588  Considerations  to  excite 

How  couldst  thou  preach  about  heaven  and  hell  in  so 
careless  and  sleepy  a  manner?  Dost  thou  believe  what 
thou  sayest?  Art  thou  in  earnest  or  in  jest?  How 
canst  thou  tell  people  that  sin  is  so  evil  a  thing,  and 
that  its  consequences  are  so  dreadful,  without  being 
more  affected  with  it?  Shouldst  thou  not  weep  over 
sinners,  even  till  thy  tears  interrupt  thy  words? 
Shouldst  thou  not  "cry  aloud,  and  shew  them  their 
transgressions,"  and  shouldst  thou  not  intreat  them  to 
repent  and  believe,  with  the  utmost  importunity?" 
Such  is  the  peal  that  conscience  rings  in  my  ears,  and 
yet  my  drowsy  soul  will  not  be  awakened.  What  a 
dreadful  thing  is  a  senseless,  hardened  heart!  "Lord 
Sive  us  from  the  plague  of  infidelity,  and  hardness  of 
heart!  or  how  shall  we  be  fit  instruments  of  saving 
others  fiom  it?  and  do  that  on  our,  souls,  which  tiiou 
wouklst  have  us  do  on  the  souls  of  others!"  I  am  even 
confounded  to  think  what  difference  there  is  between 
my  apprehensions  of  the  life  to  come  in  a  time  of 
sickness  and  at  other  seasons.  O  brethren,  if  you  had 
conversed  with  death  as  often  as  I  have  done,  and  as 
often  received  the  sentence  in  yourselves,  you  would 
have  an  unquiet  conscience,  if  not  a  reformed  life  with 
regard  to  ministerial  diligence.  You  would  have  some- 
thing within  you  that  would  often  ask  you  such  ques- 
tions as  these:  "Is  this  all  thy  compassion  for  lost 
siilneis?  Wilt  thou  do  no  more  'to  seek  and  save 
them?'  Is  there  not  such  and  such  an  one;  are  there 
not  many  round  about  thee,  who  are  yet  the  visible 
sms  of  death?  What  hast  thou  said  to  them,  or  done 
for  their  recovery?  Shall  thousands  die  and  go  to  h.cll 
before  thou  wilt  speak  one  serious  woyd  to  pievent  it? 
Will  they  not  there  curse  thee  for  ever  that  thou  didbt 
no  more  in  time  to  save  them?"  Such  cries  of  con- 
science are  daily  in  my  ears,  though  the  I.ord  know^ 
Jf  have  too  little  obeyed  them.    1  confess  tluit  i  seldoi-n 


greater  Zeal  and  DUigcnce.  589 

hear  the  bell  toll  for  one  that  is  dead  but  conscience 
asks  me.  "What  hadst  thou  done  lor  the  saving  of  that 
soul  before  it  left  the  body?    I'here  is  one  more  gone 
into  eternity;  what  didst  thou  do  to  prepare  him  for 
it?"     When  you   are  laying   a  corpse  in  the  grave, 
how  can  you  help  reflecting  with  yourselves  to  this 
purpose:  ''Here  lies  the  body,  but  where  is  the  soul? 
What  did  I  do  for  it  before  it  departed?  It  was  part  of 
my  charge;  what  account  can  I  give  of  it?"   O  sirs!  is 
it  a  small  matter  to  answer  such  questions  as  these? 
It  may  seem  so  now;  but  the  hour  is  coming  when  it 
will  appear  otherwise.     "If  our  hearts  condemn  us, 
'God  is  greater  than  our  hearts,"  and  will  condemn  us 
more.     We  may  plead  the  cause  with  conscience,  and 
either  bribe  it,  or  endure  its  sentence;  but  God  is  not 
so  easily  dealt  with,  nor  his  sentence  so  easily  borne. 
"Wherefore  we  receiving  (and  preaching)  a  kingdom 
whicli  cannot  be  moved,  let  us  have  grace  whereby 
we  may  serve  God   acceptably,  with  reverence  and 
godly  fear;  for  our  God  is  a  consuming  fire."      Let 
me  beseech  you,  brethren,  on  the  behalf  of  Christ,  for 
the  sake  of  the  church,  and   the  immortal  souls  of 
men; — for  your  own  soul's  sake,  that  you  presently 
and  effectually  set  about  the  work  which  1  have  been 
principally  recommending.     Hearken  to  God  and  the 
calls  of  duty,  if  you  would  have  peace  of  conscience. 
I  know  that  carnal  wit  never  \Aarits  words,  nor  a  shew 
of  reason  to  gainsay  that  trutli  and  duty  which  it  ab- 
hois:  it  is  easier  to  cavil  against  duty  than  toperform 
it.     But  consider  how  the  matter  will  appear  on  a 
death  bed,  and  what  account  you  will  give  to  God  at 
the  great  day.   Conscience  will  not  own  those  reasor.s 
in  a  dying  hour,  which  now  it  seems  to  admit.  There 
is  not  that  comfort  to  be  liad  for  a  departing  soul  in 
the  view  of  neglected  duty,  as  -if  a  life  wholly  devoted 
to  the  service  of  God:  and   I   am  c(jr.fj;Jer.t  my  argu- 


390  Ag-rravaiions  of  an  unfaithful  Ministers  Guilt. 

ments  will  appear  strongest  at  last,  whatever  they  may 
do  now. 

O  think  how  dreadful  and  aggravated  our  final 
condemnation  will  be,  it  we  live  and  die  wilful  neglec- 
ters  of  tl5e  great  work  we  have  undertaken! — Our 
parents  t.hat  destined  us  to  the  ministry — our  tutors 
that  educated  us  for  it — cur  learning  and  ministerial 
gifts — oui-  voluntarily  undertakii.g  the  care  of  souls — 
all  the  cai'e  of  God  for  his  church — all  that  Christ  has 
done  and  suffered  for  it — all  the  precepts,  promises, 
and  threutemngs  of  the  holy  scriptures — all  the  exam- 
ples of  pr^)phet5,  apostles,  and  preachers  there  record- 
ed— and  tUl  the  books  in  our  studies  that  tell  us  of  our 
duty,  or  any  way  assist  us  in  it,  will  rise  in  judgment 
against  usi — Ail  the  sermons  that  we  ha%-e  preached, 
to  convince*,  men  of  the  danger  of  sin,  of  the  torments 
of  hell,  and  the  joys  of  heaven;  to  quicken  them  in 
their  duty  or  reprove  their  neglect — all  the  maintenance 
we  take  for  our  service — all  the  honor  we  receive  from 
the  people — and  the  ministerial  privileges  we  enjoy — 
ail  the  witness  we  have  borne  against  the  neglects  of 

ministers all  the  judgments  and  mercies  of  God  uith 

which  we  have  been  acquainted — all  the  fer\-ent  pray- 
ers of  God's  people  that  have  been  offered  on  our  ac- 
count  and  finally,  all  our  vows,  promises,  and  res- 
olutions for  diligence  in  our  work,  will  at  the  last 
»reat  day  aggravate  our  condemnation,  it  we  are  found 
unfaithful  in  our  Master's  service. 

Thu^  have  I  shewn  you  [the  nature  and  importance 
of  your  work,  the  obligations  undei*  which  you  are  laid 
to  perform  it,  and]  what  will  be  the  consequence,  if 
3-0U  do  not  set  youi-selves  faithfully  to  it.  Truly,  breth- 
ren, if  I  did  not  apprehend  the  matter  to  be  of  exceed- 
ing great  moment  to  yourselves,  to  your  people,  ^nd  to 
tl>e  honor  of  God,  I  would  not  have  tioubled  you  with 


The  Author's  Jpology  foi*    his  2^^tti'>^iiC'Ss.      59] 

so  many  words  about  it,  nor  ha  ve  presumed  to  speak 
so  sharply  as  I  have  done.  But  in  an  ali'air  ot  life 
and  death,  men  are  apt  to  forge  t  their  reverence,  cour-  * 
tesy,  and  compliments,  commomly  call  good  manners. 
For  my  part,  1  apprehend  this  to  be  one  of  tlie  great- 
est and  best  works  th^ct  I  ever  (lut  my  hand  to  in  my 
whole  life.  I  verily  t»elieve  you  will  agree  with  me 
herein:  and  if  you  do,  you  will  not  think  me  too  pro- 
lix, or  too  plain  and  severe.  As  for  mysp:lf,  spare  not; 
tread  me  as  dirt  in  the  streets;  let  me  be  as  vile  in  your  , 
eyes  as  you  please,  so  that  you  will  but  hearken  to 
God  and  reason,  and  do  your  duty  for  the  salvation 
of  men.  What  am  I  but  a  servant  of  Christ?  and 
what  is  my  life  wort)  i  but  to  do  him  service?  Whose 
favor  can  recompense  for  the  ruin  of  the  church? 
And  who  can  be  silent  while  souls  are  undone?  Not 
I  for  my  part,  whik:  God  is  my  master,  his  word  my 
rule,  his  work  my  business,  and  the  success  of  it,  for 
the  saving  of  souls,  my  end.  I  know  myself  un- 
worthy to  be  your  monitor;  but  a  monitor  you  must 
have;  and  it  is  better  to  hear  of  our  sin  and  our  duty 
from  any  body,  than  not  at  all.  Receive  the  admo- 
nition, and  you  will  see  no  cause;  in  the  monitor's  un- 
woithiness,  to  rejDentof  it:  but  remember,  if  you  reject 
it,  the  unworthiest  messenger  may  bear  that  witness 
against  you  that  will  shame  and  condemn  you.  [I 
shall  only  add,  as  the  sum  of  all  that  has  been  said.] 
Let  us  set  before  us  the  exhortation,  and  the  exam- 
ple given  us  in  our  text  and  context,  and  learn  our 
duty  from  thence.  This  one  passage  of  scripture  bet- 
ter deserves  a  whole  year's  study,  than  most  things 
about  which  students  arc  apt  to  spend  their  time.  O 
brethren,  write  it  on  your  study  dours,  or  set  it  as  your 
copy  in  capital  letters  continually  before  your  eyes. 
Could  we  but   learn  two  or  thiee   lines  <o\'  it,    what 


592  PaiiVs  ExJiortatioalothe  Ephesian  Elders. 

preachers  should  we  be!  Here  we  are  taught- -Qui' 
general  business;  serving  the  Lord — Our  special  work; 
*  taking  heed  to  ourselves  and  all  the  flock — The  sub- 
stance of  our  doctrine;  repentance  towards  God,  and 
faith  In  our  Lord  Jesus  Christ — The  places  and  man- 
ner of  our  teaching;  publicly  and  from  house  to  house — 
The  object  and  internal  manner;  'warning  every  one, 
night  and  day,  with  all  humility  of  mind,  and  with 
tears — [The  faithfulness  and  integrity  that  are  requi- 
isite;  /  have  kept  back  nothing  that  was  profitable  un- 
to you;  I  am  pure  from  the  blood  of  all  men,  for  I 
have  not  shunned  to  declare  the  whole  counsel  of 
God'] — The  innocence  and  self-denial  to  be  used;  / 
have  coveted  no  man''s  silver  or  gold — The  patience 
and  resolution  to  be  exercised;  none  of  these  tJiinos 
move  me,  neither  count  I  my  life  dear  unto  myself 
so  that  I  might  finish  my  course  with  joy,  and   the 

ministry  which  I  have  received  of  the  Lord  Jesus 

And  once  more,  the  motives  to  engage  us  to  all  this; 
the  Holy  Ghost  has  made  us  overseers;  the  church  we 
feed  is  the  church  of  God  which  he  hath  jmrchased 
with  his  own  blood. 

Write  this  upon  your  hearts; and  it  will  do  yourselves 
and  the  church  more  good  than  twenty  years  study 
of  those  lower  things  which  often  employ  your 
thoughts;  which, though  they  get  you  greater  applause 
in  the  world,  3^et,  if  separated  from  these,  will  make 
you  'but  sounding'  brass,  and  tinkling  cymbalo' ' 


APPENDIX  TO  REFORMED  PASTOR. 

CONTAINING    A    FEW    HINTS    OF   ADVICE  TO  STUDENTS*  FOR  THE 
MINISTRY,    AND    TO    TUTORS. 

OF  what  great  importance  the  character  of  the  clergy 
is  to  the  church  and  the  salvution  of  men,  thousands 
have  found  to  their  joy  and  happiness;  and  I  fear 
thousands  more,  to  their  sorrow  and  destruction.  Of 
what  consequence,  then,  the  disposition  of  Candidates 
for  the  ministry  is,  needs  not  many  words  to  shew.  It 
is  of  unspeakable  importance,  whether  they  prove 
good  or  bad. 

God  who  has  instituted  the  sacred  ofiice,  and  who, 
by  his  Spirit,  qualifies  men  for  it,  usually  works  ac- 
cording to  their  qualifications.  As  in  the  natural 
world  he  operates  according  to  the  fitness  of  natural 
second  causes,  so  in  the  moral  world,  according  to  the 
suitableness  of  moral  causes.  Holiness,  though  in  many 
respects  it  be  a  supeinatural  work,  is  usually  \\ rought 
by  holy  means.  Able  and  faithful  ministers,  therefore, 
are  very  great  blessings.  They  are  the  '-lights  of  the 
world,"  and  'the  salt  of  the  earth."  Never  was  the  gos- 
pel well  propagated  or  continued  in  any  country,  but 
by  their  means.  God  uses  them  as  his  instruments  for 
convincing,  converting,  edifying,  comforting,  and  sav- 
ing of  souls.  Herein  they  are  co-workers  with  Christ 
the  great  savior  of  souls,  and  with  the  Holy  Spirit,  who 
regenerates  and  sanctifies  them.  How  many  thou- 
sands of  happy  spirits  in  heaven  will  for  ever  rejoice  in 
the  effects  of  their  labors,  and  bless  God  for  them!     In 


•  M;tnv  excellent  tho\igl>ls,  on  the  same  subject,  may  be  found  in  scv- 
oral  other  of  our  Author's  writings,  which,  it  is  to  be  wiih<(l,  he?  had 
thrown  together'in  one  Treatise.  S-c  partirulurly  \nl,  i,  p.  254,  and  ?14 
et  scq. 

7r> 


5&4  Comparison  bet'vcecn  faithful 

a  word,  churches,  states,  and  kingdoms  are  chiefly 
blessed  and  preserved  by  the  faithful  part  of  the  min- 
istry. They  are  the  means  of  subduing  "sin  which  ii 
the  destruction  of  a  people,"  and  promoting  '-righteous- 
ness which  exalteth  a  nation." 

On  the  other  hand,  unfaithful  and  wicked  ministers 
ate  the  worst,  and  most  hurtful  men.  Though  they 
may  be  furnished  with  the  same  notions  and  words  as 
godly  teachers  are,  (which  is  not  usually  the  case)  yet 
they  will  be  greatly  wanting  in  that  serious  delivery 
which  is  ordinarily  necessary  to  make  the  hearersseri- 
tius  Christians.  That  seldom  reaches  the  heart  of  the 
hearef,  which  comes  not  from  the  heart  of  the  speaker. 
Constant  experience  tells  us  how  different  is  the  suc- 
cess of  reading  or  saying  a  pulpit  lesson,  in  a  dull,  or 
mere  affected  manner;  and  of  the  judicious,  serious  ex- 
plication, and  application  of  well  chosen  matter,  which 
the  experienced  preacher  well  understands,  and  which 
he  utters  from  the  feeling  of  his  soul.  Neither  the  love 
of  it  benefice,  nor  of  applause,  will  make  a  man  preach 
in  that  manner  which  the  love  of  God,  the  lively  be- 
lief of  heaven  and  hell,  and  the  desire  of  saving  souls, 
will  do.  If  a  stage-hypocrite  should  learn  the  art  of 
preaching  with  an  affected  fervency  and  seeming  zeal, 
yet  art  and  paint  will  not  reach  the  power  and  beauty 
of  nature;  nor  will  it  hold  out  so  long.  Affectation 
usually  hetrays  itself;  and  when  it  is  discerned,  the 
hypocrite  is  loathed.  Dut  if  he  should  carry  on  his 
stage  affectation  with  plausible  art,  the  rest  of  his  minis- 
terial work  will  not  be  discharged  in  a  manner  answer- 
able to  it:  since  it  is  from  men  that  he  expects  his  re- 
Ward,  in  their  sight  only  he  appears  in  his  borrowed 
glory;  in  his  piivate  conversation  and  conduct,  he 
makes  a  different  figure.  He  will  not  set  himself  to 
instruct  the  ignorajit,  to  save  men  from  their  sins,  and 


and  wicked  Ministers.  593 

raise  their  minds  to  heaven,  by  praying  with  them,  by 
holy  discourse,  and  heavenly  deportment:  he  will  not 
be  at  much  cost  or  labor  to  do  any  kind  of  real  good, 

But  alasl  by  far  the  greatest  pai  t  of  unexperienced 
preachers  have  not  so  much  as  the  hypocrite's  seeming 
zeal  and  appearance  of  religion  to  cloak  their  sins,  and 
profit  their  people.  The  misbehavior  of  such,  is  likely 
to  make  them  exceeding  hurtful.  By  their  ignorance, 
ambition,  covetousness,  and  other  sins,  they  render 
themselves  contemptible  in  the  eyes  of  many,  and  by 
that  means  render  the  church  and  all  religion  so  too, 
A  scandalous  clergy  will  be  a  scorned  clergy;  and  {^ 
scorned  clergy  will  prepare  for  the  scorning  and  de- 
struction of  true  Veligion.  Alas!  what  wretched  work 
have  hypocritical,  unexperienced,  pioud,  worldly,  vor 
luptuous,  ignorant  ministers  been  making  in  most 
Christian  nations,  these  fourteen  hundred  years!  Woel 
woe!  woe!  to  the  church  that  hath  such  pastors!  that 
hath  wolves  instead  of  shepherds!  Woe  to  the  land 
that  hath  such!  Woe  to  the  princes  and  states  that 
follow  such  counsellors!  Woe  to  the  souls  that  are 
subverted  by  them!  Alas!  from  a  corrupt  clergy  have 
sprung  the  greatest  calamities  of  the  church  in  aU 
places  to  this  day! 

And  let  it  be  remembered,  the  sins  of  such  men  will 
not  prove  less  mischievous  to  themselves  than  to 
others.  I'heir  guilt  is  aggravated  by  their  perfidious 
violation  of  their  baptismal  and  ordination  vows,  as 
well  as  by  their  nearness  to  God  in  their  oflice;  and 
they  arc  "condemned  out  of  their  own  mouths."  Such 
persons  are  with  gi-eater  difficulty  biought  to  repent- 
ance than  others;  because  by  wit  and  study  they  havp 
bended  that  doctrine  to  defend  their  yin,  wliicljblionid  ho 
used  to  bring  them  to  repentance;  or  because  pride  \\\\{ 
i^ot  suffer  such  persons  as  they  are,  employed  in  so  holv^ 


596       Mischiefs  done  by  ungodly  Ministers, 

an  office,  and  possessed  of  such  titles,  learning  and 
reputation,  to  suppose  themselves  in  an  unholy  state; 
and  whoever  accuses  them  of  sin  or  reproves  tliCm  for 
it  will  be  represented  as  an  enemy  to  the  church. 
Their  ulcers  are  as  a  noli  me  tangere,  and  fret  as  a  gan- 
grene unremedied.  Their  profanation  of  holy  things 
makes  them  worse,  and  more  impenitent  than  other 
men;  partly  as  they  have  more  notoriously  forfeited 
the  grace  of  God  which  should  work  repentance  in 
them,  and  have  caused  him  in  righteous  judgment  to 
forsake  them;  and  partly,  as  they  have  hardened  their 
own  hearts,  by  long  abuse  of  that  truth  which  should 
have  sanctified  them:  for  when  persons  have  long 
"imprisoned  the  truth  in  unrighteousness,"  and  long 
played  (as  hypocrites)  with  what  they  professed 
to  believe,  custom  will  so  harden  them,  that  theii' 
knowledge  will  have  little  power  on  their  hearts. 

And  now  do  I  need  say  any  more  to  shevy  young 
men  designed  for  the  ministry,  of  what  importance  it  is 
that  they  be  well  qualified  for  it?  God  can,  and 
sometimes  does  turn  wolves  into  faithful  shepherds, 
and  convert  those,  who  while  they  were  unconverted 
themselves,  undertook  to  convert  others;  but  tliife  is  not 
ordinarily  to  be  expected.  First  notions  lie  deepest, 
and  make  way  for  others  that  are  connected  with 
them.  False  opinions,  as  well  as  true,  are  usually 
linked  together;  and  the  chain  is  not  easily  cast  off  or 
broken.  Those  that  have  received  errors  have  also 
received  their  defcnsatives.  These  are  like  the  shell- 
fish, which  cany  their  house  about  with  them:  they 
t  icy  that  have  icccived  them,  have  studied  what  to 
say  for  them,  but  not  what  can  be  said  against  tlicm. 
But  supp'-^  ng  that  you  have  ever  so  true  notions  in 
yoir  heads,  ii  ti<y  come  not  with  power  upon  youi 
Jlr.ARiS; and  do  not  makeycu  new  .spiritual,  and  holy 


Difficulty  of  their  Conversion.  697 

men,  they  will  not  qualify  you  to  propagate  faith  and 
holiness.  Now  it  is  that  you  must  get  those  eminent 
qualifications  of  knowledge  and  holiness,  which  you 
are  afterwards  to  use;  for  how  can  you  use  what  you 
have  not?  Though  some  prudent  hearers  will  encour- 
age such  young  men  as  they  think  arc  hopeful,  yet 
most  will  judge  of  persons  and  things  as  they  find 
them.  The  ignorant,  dry,  and  lifeless  orations  of  un- 
experienced pi  eachers,  will  not  be  esteemed  by  such  as 
know  what  judgment  and  seriousness  that  sacred  work 
requii'es.  Few  will  praise,  or  feed  on  unsavory  food, 
merely  to  flatter  and  praise  the  cook.  Then  when 
you  find  yourselves  slighted,  your  resentment  will  rise 
against  those  that  slight  you  because  they  are  not  con- 
tented with  your  unholy  trifling:  but  all  your  enmity 
\vill  turn  against  yourselves;  and,  like  that  of  Satan 
against  the  members  of  Christ,  will  be  but  self  tor- 
menting. 

Let  me  then  seriously  caution  all  persons  against 
being  too  hasty  in  resolving  for  the  sacred  ministry. 
I  would  not  discourage  pious,  prudent  desires  and  pur- 
poses: but  I  must  say,  that  many  parents,  in  this  re- 
spect, prove  greatly  injurious  to  the  church.  I  do  not 
mean  only  worldly  men,  who  look  upon  the  ministry 
merely  as  a  trade  to  live  by,  and  send  their  sons  to  the 
university  in  order  to  their  worldly  maintenance  ar.d 
preferment;  but  even  honest  godly  parents,  who  igno- 
rantly  think  it  a  good  work  to  design  their  children 
for  the  ministry,  and  call  it  "devoting  them  to  God," 
without  duly  considering  whether  they  are  likely  to  be 
fit  for  it  or  not.  When  the  children  of  such  persons 
have  been  some  years  at  the  university,  they  think  a 
living  is  their  due;  ordained  they  nuibt  be;  what  else 
have  they  studied  for?  It  is  now  too  late  to  change 
their  purpose,  when  tliev  hnvc  been  at  so  many  years 


59S         Qualifications  absolutely  necessary 

cost  and  labor  to  prepare  for  the  ministry.  They  are 
too  old,  or  too  proud,  or  too  idle,  to  go  to  any  manual 
labor,  and  have  not  time,  or  opportunity  to  prepare  for 
any  other  learned  profession:  so  that  there  is  no  way 
left,  but  for  a  benefice  to  become  church-mountebanks, 
or  spiritual  quacks,  and  undertake  the  pastoral  charge 
of  souls;  though  they  scarcely  know  what  souls  are, 
for  what  they  were  made,  or  whither  they  are  going; 
at  least,  how  they  must  be  conducted  and  prepared  for 
their  endless  state.  And  bad  as  they  are,  they  can  find 
persons  bad  enough  to  recommend  and  ordain  them. 
How  deplorable  is  the  case  of  the  poor  people's  souls 
over  whom  they  are  to  preside! 

In  order  to  prevent  any  from  intending  the  work 
of  the  ministry  who  are  not  qualified,  I  will  briefly 
mention  the  necessary  qualifications  for  it.  The 
work  is  so  high,  and  miscarrying  in  it  is  of  such  dread- 
ful consequence,  that  no  one  should  be  resolvedly  de- 
voted to  the  ministry  who  hath  not  the  following  en- 
dowments. 

1.  A  good  natural  capacity:  it  should  be  somewhat 
above  the  ordinary  degree.  Grace  supposes  nature; 
and  by  sanctifying  it,  turns  it  the  right  way;  but  does 
not  use  to  make  wise  teachers  of  natural  drones,  or 
weak-headed  lads,  who  have  not  sense  enough  to  learn. 

2.  A  competent  readiness  of  speech.  One  who  can- 
not readily  speak  his  mind  in  common  things  is  not 
likely  to  have  that  fluent  delivery  which  is  necessary 
to  a  preacher. 

3.  One  that  is  fit  to  be  devoted  to  the  ministry  must 
be  hopeful  for  godliness.  He  must  be  captivated  by 
no  gross  sin.  He  must  not  only  have  a  love  to  learn- 
ing, but  religion;  to  the  word  of  God,  and  good  com- 
pany; to  prayer  and  good  books.  »He  must  shew  some 
sense  about  the  concerns  of  his  soul,  and  regard   for 


for  Students  for  the  Ministry.  599 

the  life  td  come;  that  his  conscience  is  under  some 
eftectual  convictions  of  the  evil  of  sin,  and  the  excel- 
lence and  necessity  of  a  godly  life.  Tlie  youth  that 
hath  not  these  quafificutions,  should  not  be  devoted  to 
the  ministry.  To  devote  an  incapable,  ungodly  pei- 
son  to  such  an  holy  work,  is  worse  than  of  old  to 
have  olicred  God  the  unclean  for  sacrifice.  To  do  it 
under  pretence  of  hoping  that  he  may  have  grace  here- 
after, is  a  presumptuous  profanation,  and  worse  than 
to  design  a  coward  to  be  a  soldier,  or  a  wicked,  un- 
suitable person  for  a  partner  in  life,  in  hope  that  they 
may  become  fit  afterwards.  If  therefore  your  parents 
have  been  so  unwise  as  to  dedicate  that  to  God  which 
was  unfit  for  his  acceptance,  it  concerns  you  quickly 
to  look  better  to  yourselves,  and  not  to  run  into  the 
"consuming  fire."  You  ought  to  be  conscious  of  your 
own  condition.  If  you  know  that  you  want  either 
natural  capacity,  or  readiness  of  speech,  or  serious  piety 
and  heart  devotedness  to  God,  do  not  meddle  with  that 
calling  which  requires  all  these. 

Perhaps  you  will  say,  "what  shall  we  do  with  our- 
selves? We  have  gone  so  far,  that  we  are  fit  for  noth- 
ing else."  I  answer,  you  are  less  fit  for  the  ministry 
than  for  any  thing.  I'hat  which  requires  the  highest 
qualifications,  will  most  shame  and  condemn  you  if  you 
want  them.  If  you  are  not  fit  for  Physic  or  Law, 
seek  for  something  else.  You  had  better  become 
servants,  or  turn  to  the  basest  employments,  than  to 
run  into  the  sad  case  of  Hophni  and  Phinkas;  or  of 
Nadab  and  Abiiiu;  to  the  utter  undoing  of  your- 
selves, and  to  the  loss  and  danger  of  many  others. 
But  remember,  if  your  unfitness  be  your  l'N(;oi)Li- 
NESS,  whether  you  aie  ministers  or  not,  you  will  be 
for  ever  miserable,  unless  your  hearts  and  lives  be 
changed.     When  that  is  done,  I  would  not  dibcourage 


60U  Of  the  Choice  of  Tutors. 

you;  but  (believe  me)  it  is  far  better  to  be  a  cobbler  or  a 
chimney-sweeper,  or  to  beg  your  bread,  than  to  be  an 
ungodly  minister,  though  with  the  greatest  preferments^ 
riches,  and  applause. 

Perhaps  parents  will  say,  "if  we  devote  none  to  the 
ministry  till  godliness  appears  in  them,  few  will  be  so 
devoted,  since  children  seldom  discover  much  savor  of 
religion;  and  some  turn  out  bad,  who  when  young, 
promised  exceeding  well/'  I  answer,  children  cannot 
be  expected  to  shew  that  understanding  in  religion 
which  men  may;  but  if  they  discover  not  a  love  to  it, 
a  conscientious  regard  to  God's  authority,  and  the  life 
to  come,  and  a  dislike  of  ungodliness  and  sin,  you  have 
no  reason  to  presume  they  will  be  fit  for  the  ministry. 
You  can  judge  but  upon  probabilities;  if  they  prove 
bad  after  an  hopeful  profession,  it  will  not  be  charge- 
able upon  you.  But  we  all  know  that  an  hopeful 
youth  is  a  great  preparation  to  an  honest  age. 

Let  me  now  drop  a  few  hints  of  advice  to  such 
young  men,  as  have  ground  to  hope  they  are  qualified 
for  the  sacred  office, 

I.  Be  careful  [as  far  as  it  depends  upon  yourselves] 
in  the  choice  of  your  tutors. 

Choose  not  a  teacher  who  prefers  human  wisdom 
to  divine,  or  who  is  of  a  worldly,  ambitious  mind,  or 
who  is  factious  and  uncharitable,  or  violent  for  any 
party;  but  one  that  bears  a  good  report  among  the  so- 
ber and  impartial,  as  a  person  of  a  Christian,  catholic 
chanty;  who  loves  good  men;  who  is  willing  to  do 
good  to  all,  and  is  desirous  of  maintaining  unity  and 
peace;  one  that  will  make  it  his  business  to  explain  the 
Scripture,  to  teach  you  the  will  of  God,  and  how  you 
may  please  him  and  be  saved. 

II.  Abhor  sloth  and  idleness. 


Students  must  ahhov  Sloth  and  sensual  Lusts.  dOl 

When  you  are  at  common  schools,  your  master 
drives  you  on  by  fear,  but  when  you  are  in  an,  univer- 
sity, and  are  at  riper  age,  you  are  trusted  more  with 
yourselves;  so  that  if  you  will  not  be  carried  on  with 
constant  pleasure  and  the  love  of  knowledge,  the  flesh 
will  prefer  its  ease,  and  you  will  proceed  so  slowly  as  to 
arrive  at  no  high  degree  of  learning.  Then  when  you 
have  gone  through  your  studies,  and  are  called  out 
to  the  use  of  your  knowledge,  your  emptiness  and  ig- 
norance will  soon  appear.  It  is  not  your  canonical 
habit,  nor  seven,  nor  seventeen  years  spent  m  the  Uni* 
versit}^  nor  the  title  of  Master  of  Arts,  or  Doctor  in 
Divinity,  or  Bishop,  which  will  pass  with  men  of  sense 
for|knowledge,diligence,humility,patience,  and  charity; 
nor  that  (without  these)  will  do  the  work  to  which 
you  are  devoted.  Believe  it,  the  high  and  necessary 
accomplishments  of  a  ti  ue  divine,  are  not  easily  or 
speedily  attained. 

III.  Fear  and  fly  from  sensuality  and  fleshly  lusts. 
While  your  bodies  are  not  fatigued  with  labors,  nor 
your  thoughts  taken  up  with  wants  and  cares;  while 
you  are  entirely  at  ease,  and  your  studies  are  arbitrary, 
fleshly  appetites  have  time  and  opportunity  to  solicit 
your  fancies,  to  incline  you  to  interrupt  your  business 
and  think  about  matters  of  sensual  delight;  either  with 
what  to  please  the  palate  in  eating  or  drinking,  or 
needless  and  hurtful  recreations,  or  to  read  romances, 
play  books,  and  other  corrupting  vanities.  Let  me 
add,  idle  scholars  are  far  more  strongly  haunted,  than 
poor,  laboring,  and  alflicted  persons  aie,  with  tempta^ 
tions  to  ...  .  filthy  lusts.  And  if  these  should  pre- 
vail, alas!  you  are  undone!  They  will  oflcnd  God,  dis 
pel  his  grace,  wound  and  scare  your  consciences,  de-. 
stroy  all  spiritual  affections  and  delights,  and  turn 
down  your  hearts  from  heaven  and  holiness  tu  fiUh 
76 


60S  CJioose  Wise  and  Godly  Companions. 

and  folly.  Beasts  will  not  be  fit  for  the  pleasures  or 
the  work  of  saints.  Away  therefore  from  idleness. 
Pamper  not  the  flesh  with  fulness  or  delights  Abhor 
all  time-wasting,  needless  recreations.  AWay  espec- 
ially from  the  baits  of  fleshly  lust.  Be  no  more  indif- 
ferent or  unresolved  herein,,  than  you  would  be  about 
drinking  poison,  or  wilfully  going  among  thieves  and 
murderers.  Presume  not  on  your  own  strength:  he  is 
safest  that  is  furthest  from  danger.  Gun  powder 
must  not  stand  near  the  fire. 

IV.  Make  a  prudent  choice  of  your  companions; 
especially  your  bosom-friends. 

Love  and  familiarity  will  give  them  great  advantage 
over  you.  If  they  are  wise,  they  will  teach  you  v\  isdom. 
If  they  are  holy  and   spiritual,  they  will  be  drawing 
you  towards  God,  and  settling  your  aversion  from  sin 
and  lust  to  holiness.     But   if  they  are  worldly  and 
ambitious,  they  will  be  filling  your  heads   with  ambi- 
tious and  worldly  projects.     If  they  are  ungodly  hyp- 
ocrites, having  only  the  name  of  Christians,  they  will 
be  opposing  or  deriding  serious   godliness;  and    will 
plead  for  the   formalities   of  religion  as  better  than 
spiritual  devotion.      If  they  be  hardened  sinners,  they 
will  try   to  make  you  such,  by  revilings,  or  plausible 
cavils  against  the  things  and  persons  that  are  contrary 
to  their  carnal   inclinations  and  interests;  and  by  en- 
deavoring to  possess  your  minds  with   false    opinions 
of  God's  people.     Ill  company  is  a  dangerous  snare: 
but  wise  and  religious  companions  are  great  blessings: 
and  though  the  merciful  providence  of  God  docs  usual  1^^ 
choose  them  for  us,  it  is  only  so  as  that  we  must  be 
faithful  choosers  for  ourselves. 

V.  Watch  with  great   fear  against  ambition  and 
>vorldly  ends. 


IVaich  against  Ambition,  and  Self -confidence.    603 

The  roots  of  these  mortal  shis  are  bred  in  us,  and 
lie  very  deep.  They  often  live,  and  even  reign,  where 
they  are  little  suspected:  but  woe  to  him  that  is  con- 
quered by  them.  ''Ye  cannot  serve  God  and  mam- 
mon. The  love  of  the  world  is  enmity  against  God." 
Hnv  many,  having  escaped  the  temptations  of  slcth 
and  sensuality,  have  been  overcome  by  this!  Alas, 
how  docs  this  stream  carry  down  the  most  piegnant 
wits,  into  the  gulf  of  perdition!  Yea,  some,  who  seem- 
ed very  humble  and  mortified,  while  they  had  no 
great  temptation,  when  wealth  and  honor  have  been 
set  before  them,  have  lost  their  virtue  before  they  were 
aware.  Worldly  interest  has  so  biassed  their  under- 
standings, tliat  they  have  taken  truth  for  error,  and 
error  for  truth:  duty  for  sin,  and  sin  for  duty.  If 
you  be  the  servants  of  the  flesh  and  the  world,  woe  be 
to  you  when  your  masters  tuin  you  off,  and  you 
receive  your  wages! 

VI.  Another  earnest  warning  which  I  must  give 
you,  and  all  young  men,  is  to  guard  against  an  unhum- 
bled  understanding,  rashly  conlident  of  its  own  ap- 
prehensions. 

This  is  the  offspring  of  ignorance  and  pride,  and  is 
one  of  the  most  common  and  pernicious  maladies  of 
mankind.  Among  a  multitude  of  persons  that  differ 
from  each  other,  how  i'cw  are  not  obstinately  confi- 
dent that  they  are  in  the  right!  even  youths  of  twenty 
years  of  age.  Oh  dread  this  vice,  and  suspect  your 
own  understandings.  Be  humble;  take  time;  try  and 
hear  before  your  judge.  Labor  for  knowledge;  but 
take  not  upon  you  to  be  sure  where  you  are  not; 
doubt  and  try  till  you  are.  Thoroughly  study  the 
nature  and  evidences  of  the  Christian  faith  and  doc- 
trine. Do  not  hasten  too  soon  or  too  confidently  ovei- 
these  hard  controversies,  as  if  your  iuilgment  of  them 


504        Practical  Divinity  should  be  Studied. 

at  maturity  would  certainly  have  no  change;  but  still 
suppose  that  greater  light,  by  longer  study,  may  cause 
you  to  alter  your  opinions  about  such  matters  of  diffi- 
culty. 

VII.  With  regard  to  your  Studies,  let  me  exhort 
you  to  begin  with  practical  divinity. 

First  settle  your  souls  in  a  safe  condition  for  life  and 
death,  and  take  God  and  heaven  for  your  hope  and 
all.  If  you  do  not  so,  you  are  not  Christians  indeed. 
But  if  you  be  here  fixed  by  the  grace  of  God,  you 
will  know  what  to  choose  and  what  to  do.  It  will 
teach  you  to  refer  all  worldly  things  to  spiritual  and 
heavenly  ends,  and  to  'count  all  things  but  loss  for 
Christ,"  and  for  that  "one  thing  needful,  which  shall 
never  be  taken  from  you."  This  will  save  you  from 
the  greatest  evils,  and  give  your  minds  continual  peace; 
iven  that  "peace  of  God  which  passes  all  understand- 
ing." Deal  not  so  foolishly  as  to  waste  many  years 
in  inferior  arts  and  sciences,  before  you  have  studied 
how  to  please  God  and  be  saved.  I  unfeignedly  thank 
God,  thr.t  by  sickness  and  his  grace,  he  taught  me  early 
how  to  die;  and  by  that  means,  how  to  live:  that  he 
inclined  me  to  study  the  Holy  Scriptures,  and  many 
practical,  spiritual,  English  books,  till  1  had  somewhat 
settled  the  resolution  and  peace  of  my  own  soul,  be- 
fore I  had  gone  far  in  human  learning.  I  then  found 
more  leisure  and  capacity  to  take  in  subservient  knowl- 
edge in  its  proper  time  and  place.  Indeed  I  had  lost 
most  of  my  studies  of  philosophy,  and  controversial 
divinity,  if  I  had  fallen  on  them  too  young;  or  else 
should  have  formed  veiy  ciude  notions  about  those 
things,  wliich  require  a  riper  judgment.  Read  such 
books  as  contain  the  essential  piinciples  ofieligion,  and 
treat  of  them  in  the  most  plain,  affectionate,  and  prac- 
tical manner;  tending  to  deep  iniprestfiun,  renovation 


IVe  know  noihin<r  till  ice  know  God.         60.') 


ts 


of  the  soul,  and  spiritual  experience;  without  which 
you  will  want  the  essential  (jualifications  for  your 
future  work.  The  art  of  theolo<i;y,  without  tiie  power, 
consisting  of  holy  life,  light,  and  love,  is  the  very  con- 
stitution of  the  hypocrite. 

Oh  that  all  our  students  for  the  Christian  ministry 
would  think  of  these  things!  What  a  poor  business  is 
it  to  spend  their  time  in  knowing  a  little  of  the  works 
of  God,  and  some  of  those  names  that  the  divided 
tongues  of  the  nations  have  imposed  on  them,  and  not 
know  the  Lord  himself,  nor  exalt  him  in  their  heaits, 
nor  be  acquainted  with  that  one  renewing  work  which 
would  make  them  happy.  I'hey  do  but  "walk  in  a 
vain  shew,"  and  spend  their  lives  like  dreaming  men, 
while  they  so  busy  their  wits  and  tongues  about  an 
abundance  of  names  and  notions,  and  are  strangers  to 
God  and  the  life  of  saints.  This  they  will  acknowl- 
edge, if  ever  God  awaken  them  by  saving  grace. 
They  make  themselves  a  world  of  business  about 
nothing,  while  they  are  wilful  strangers  to  the  primi- 
tive, independent,  necessary  Being,  who  is  "ail  and  in 
all."  Nothing  can  be  rightly  known,  if  God  be  not 
known,  nor  is  any  study  managed  to  any  great  pur- 
pose while  God  is  not  studied.  We  know  little  of  the 
creature,  till  we  know  it  as  it  respects  its  Creator. 
Single  letters  and  syllables  uncomposed  are  nonsense. 
Such  broken  syllables  are  all  creatures:  as  separated 
from  God  they  signify  nothing.  lie  that  overlooks 
the  "Alpha  and  Omega,"  and  sees  not  him  in  all,  sees 
nothing  at  all.  It  is  one  thing  to  know  the  creatures 
as  Aristotle,  and  another  to  know  them  as  a  Chris- 
tian. To  see  God  in  his  woiks,  and  to  love  and  con- 
verse with  him,  was  the  em[)loymt  nt  of  man  in  his  ^tatc 
of  innocence ;  and  this  is  so  far  from  ceasing  to  he 
our  duty  now,  tliat  it  was  the  work  of  Chiist  to  bririg 


606  IIoiv  to  enter  on  ihc  Ministry. 

us  back  to  it.  The  most  holy  men  are  the  most  ex- 
cellent students  of  God's  works;  nay,  none  but  the 
holy  can  lightly  know  or  study  them.  '^His  works 
are  great,  and  sought  out  of  all  such  persons,  who  have 
pleasure  therein:"*  not  for  themselves,  but  for  him  that 
made  them.  To  see  and  admire,  to  reverence  and 
adore,  to  love  and  delight  in  God  as  appearing  to  us 
in  his  woiks,  and  purposely  to  peruse  them  for  these 
ends,  this  is  the  true  and  only  philosophy:  this  is  the 
right  sanctification  of  your  studies.  Theology  (when 
you  are  sufficiently  acquainted  with  words  and  things, 
to  understand  the  principles  of  it)  must  lay  the  foun- 
dation of  all  your  studies,  and  must  lead  the  way  in 
them  ail.     Once  more 

VIII.  Let  me  advise  you  not  to  begin  the  exercise 
of  your  ministry  too  boldly,  in  large  or  judicious 
auditorits. 

Overmuch  confidence  indicates  pride,  ignorance  of 
your  imperfections,  of  the  gTcatness  of  your  work,  and 
the  dreadful  majesty  of  God.  Settle  at  first  (if  you 
can)  a  competent  time  in  the  house  of  some  ancient 
experienced  pastor,  who  has  a  small  chapel  in 
the  country,  and  wants  xissistance.  There  you 
may  learn  as  well  as  teach;  and  learn,  by  his  practice, 
what  you  must  practise:  and  by  preaching  a  few  years 
to  a  small,  ignorant  people,  where  you  need  not  fear 
critical  judgments,  you  will  acquire  boldness  of  speech, 
and  fi'eedom  of  utterance,  without  that  servile  study 
of  words,  and  committing  your  notes  to  memory, 
which  will  be  tiresome,  time-wasting,  and  lifeless. 
Tlius  you  will  be  better  prepared  for  more  public 
places  (if  you  should  be  called  to  them)  than  ycj  are 
ever  likely  to  be  by  continuing  among  scholars  in  the 
university,  or  by  serving  as  chaplains  in  great  men's 
houses. 

*  I'salm  cxi,  2. 


A  sei'ious  Address  to  TiUoi\s.  (3i>T 

[II  iviii;^  said  thus  much  to  students  for  the  ministry, 
especially  on  the  importance  of  making  practical  di- 
vinity the  principal  subject  of  their  studies,  it  will  be 
natural  here  to  suggest  an  hint  toTu  rous  who  have  the 
direction  of  them.]     And  1  do  in   zeal    for  the  good 
of  the  church,  and  their  own  success  in  their  most  ne 
cessary  labors,  propose  it  to  the  consideration  of  all  pi- 
ous tutors,  whether  they  should  not  as  early  and  as 
diligently  read  to  their  pupils,  or  cause  them  to  read, 
the  principal  parts  of  practical  divinity,  as  any  of  the 
sciences?      And  whether  they  should  not  go  together 
from  the  very  fust?     It  is  well  that  llioy  hear  sermons; 
but  that  is  not  enougli.     If  they  have  need  of  private 
help  in  philosophy,  besides  public  lectures,  much  more 
in  theology.     I  must  presume  to  tell  you  (pardon  tl.e 
censure  from  one  so  unfit  for  it,  considering  the  r.eces- 
siiy  of  the  case)  that  it  is  a  grand  error,  and  of  dan- 
gerous consequence,  in  our  Christian  academies,  that 
young  men  study  the  creature  before  the  Redeemer, 
and  set   themselves  to  mctaj)hysics  and  mathematics 
before  theology;  since  no  one  who  has   the  vitals  of 
theology    is  capable   of  going  beyond  a  fool  in  phi- 
losophy; and  all  that  such  persons  do,  is  but  '-doting 
{ibout  questions  and   opi)Obition  of  sci(;nce,  falsely  so 
called."*     If  tutors  would  make  it  their  principal  busi- 
ness to  acquaint  their  pupilswith  the  doctiine  of  life, and 
labor  to  set  it  home  u;  on  tlicii-  lu^aits;  and  so  conduct 
the  rest  of  their  instructioiis,  that  it  may  appear   they 
are  intended  only  as  subservient  to  this;  it  migh.t    be 
the  means  of  great  happiness  to  the  souls  of  men,  the 
church  of  Christ,  and  the  common  weal.     But  when 
languages  and  philosophy  ingross  almost  all  their  time 
and  thouglU,  and  instead  of  reading    philosophy  like 
divines,  they  read  divinity  like  phiKtsophers,  this  it  is 
that  blasts  so  many  in  the  bud,  and  pesters  the  church 

•  1  Tim.  vi,4.  20, 


60ii         The  Importance  of  practical  Diviniiy. 

with  unsanctified  teachers.  Hence  it  is  that  we  have 
so  many  worldlings  to  preach  the  invisible  felicity, 
and  so  many  carnal  men  to  declare  the  mysteries  of 
the  Spirit:  I  wish  I  might  not  add,— and  so  many  in- 
fidels to  preach  Chi  ist,  or  so  many  atheists  to  preach 
the  living  God. 

Let  tutors  then  begin  and  end  with  the  things  of  God, 
reading  God  to  their  pupils  in  every  thing.  Let  them 
speak  daily  to  their  hearts,  about  those  things  which 
must  be  wrought  in  their  heaits,  or  they  are  undone. 
You  are  preparing  them  for  the  special  service  of  God; 
and  must  they  not  first  have  the  saving  knowledge  of 
Him  whom  they  are  to  serve?  Oh!  think  with  your- 
selves what  a  dreadful  thing  it  will  be  to  their  own 
souls,  and  what  a  mischief  to  the  church  of  God,  if 
they  came  out  from  you  with  carnal  hearts,  to  so  spir- 
itual and  so  great  a  work!  If  you  should  send  but 
one  half  of  them  forth  on  a  business  for  which  they 
are  unfit,  what  grievous  work  will  they  make  in  the 
church  and  in  the  v/orld!  Whereas  if  you  are  the 
means  of  their  true  conversion,  not  only  they  them- 
selves, but  many  souls  to  whom  they  shall  preach, 
will  have  occasion  to  bless  you,  and  to  bless  God  for 
your  zeal  and  diligence;  yea,  perhaps  for  one  seasona- 
ble word.  When  once  their  hearts  are  suitably  affect- 
ed with  the  doctrine  which  they  study  and  preach, 
they  will  both  study  and  preach  it  more  heartily,  than 
could  otherwise  be  expected.  Their  own  experience 
will  direct  them  to  the  fittest  subjects;  will  furnish 
them  with  the  best  matter;  and  will  quicken  them  to 
set  it  home.  And  let  me  observe,  that  the  best  of  our 
hearers  will  feel  and  savor  such  experimental  preach- 
ers; who  usually  less  regard  others^  >vhatever  may  be 
their  other  accomplishments. 


OF  PREACHING  CHRIST. 


BY  REV.  JOHN  JENNINOS. 

§1.  Introduction.  §2  (I.)  What  regard  a  minister  should  have  to  Christ 
in  his  prcacluiifj  §3  (i  )  He  slioiild  be  the  end  of  our  preaching. 
§4.  Our  u/f/?jiafe end,  his  personnl  glory.  §jf  The  suborJimite  end,  ihe 
advancement  of  his  kingdom  §6.  To  glorify  the  justice  and  lon^-suf- 
lering' of  Christ  is  also  implied.  §7.  All  whicli  must  he  sinceiely /«?«,  (/erf. 
§8.  (ii.)  i;hrist  should  be  the  matter  of  our  preaching.  §J  (lii.) 
A  continual  regard  to  Christ  should  distinguisli  our  sermons  from 
discourses  on  mere  natural  religion.  §10  Particularly  on  the  subject 
of  duties.  §11.  (I.)  We  should  represent  duty  as  the  fruit  of  faith  in, 
and  love  to  Christ.  §12  (2.)  Enforce  duties  with  motnrs  respecting 
Christ.  §13.  (3.)  To  be  performed  by  his  grace;  and  §14.  (4  )  Ac- 
ceptable tlirough  \\\imeriis.  §15.  (iv.)  We  should  express  our  thoughts 
in  a  STYLE  becoming  the  gospel  of  Christ.  §16.  (II-)  Some  reasons, 
and  motives  to  enforce  the  friendly  admonition,  (i.)  It  is  tlie  only 
\va\  to  acceptance  and  covimunion  with  Christ.  §17  (ii.),The  nr.\y  way 
to  ivin  sou.'s  to  Christ.  Whicli  is,  §18.  Confirmod  by  observation.  §19. 
fiii.)  Ii  IS  a  direct  imitation  of  the  apostles  of  (;hrist.  §2".  .\s  a[>pear9 
from  some  of  their  discourses  on  duties  the  most  nxirul.  §21  And  the 
nature  of  the  motives  used.  §23.  The  remonstrants  reproved.  §2J» 
(iv.)  So  only  shall  we  deserve  the  name  of  Chris  fian  Preachers. 
While  some  neglect  the  peculiarities  of  the  gospei,  and,  §24.  Oihers 
do  not  promote  holiness,  §25.  The  true  Ciiristian  preacher  i.ren<;iAes 
both,  and  avoids  all  extremes.  §26.  Yet,  to  arrive  at  any  tolerable  per- 
fection is  110  easy  tas-k. 

§1.  PROFESSING  ourselves  Christians,  I  hope,  we 
are  satisfied,  upon  careful  and  rational  inquiry,  that 
the  religion  of  Jesus  comes  from  God;*  and  that  it  is  a 
most  glorious  dispensation,  no  less  for  the  sublime 
wonders  of  its  doctrine,  than  the  divine  purity  of  its 
precepts.  Now,  in  all  the  peculiar  glories  of  this  re- 
lio-ion,  Christ  is  interwoven  like  Fhidias's  name  in 

•  Eminent  writers  on  the  evidences  if  Christianity  are  so  numerous,  ihat 
it  is  not  easy  to  make  a  selection;  but  there  is  one  publication,  which,  on. 
account  of  its  moderate  size,  force  ot  reasoning,  <.\cc  hence  of  compost 
lion,  and  urbanity  of  manner,  1  wish  warmly  to  recommend  lotlie  Chris- 
tian student  and  preacher,  as  richly  deserving  repealed  perusal;  1  mean 
liie  Dissertation  on  Mm  acles,  by  the  late  Dr.  George  Campdell, 
Principal  of  the  Marischal  College,  Aberdeen;  where  tiie  nio,t  danng  and 
subtle  objections  of  infidels  are  analysed,  de-.ected.  and  expo'icd,  in  an 
interesting  and  masterly  manner.  Third  edit,  one  small  vol.  12mo.  Edin. 
1796.  There  is  also  a  4vh  edit,  in  2  vol.  8vo.  1797,  with  additions,  scr- 
mons.  Sec. 

77 


OIU  Of  preaching  Christ. 

the  shield,  which  could  not  be  effaced  without  des- 
troying the  shield  itself;  so  that  preaching  ChriM,  and 
preaching  the  gospel,  are,  in  scripture  style,  synoni- 
mous  terms. 

§2.  (I.)  I'o  preach  Christ,  therefore,  is  our  charge, 
our  business,  and  our  glory.  But  "who  is  sufficient 
for  these  things?"  Give  me  leave,  then,  my  dear 
brethren  and  friends,  to  remind  myself  and  you,  IVhat 
regard  a  minister  should  have  to  our  Redlemer  in 
his  preaching. 

^3.  (i.)  Let  us  make  Christ  the  end  of  our  preach- 
ing. If  we  seek  principally  to  please  men,  then  arc 
we  not  the  servants  of  Christ.  If  we  look  no  farther 
than  our  own  reputation,  or  temporal  advantage,  ap- 
propriating' our  talents  to  our  own  piivate  use,  how 
shall  we  make  up  our  accounts  to  our  divine  Master? 

§4.  Our  idiimate  end  should  be  the  personal  glory 
of  Christ.  That  the  glory  of  Christ  as  God,  is  the 
ultimate  end  of  the  gospel,  none  can  doubt;  so  that  it 
13  said- of  this  divine  Person,  "All  things  are  for  him, 
as  well  as  by  him;*  Is  he  not  worth  ten  thousand  of 
us?  Of  more  worth  than  the  world;  the  only  begotten 
Son  of  Gud,  whom  the  highest  angels  adore?  Now  if 
the  glory  of  Christ's  person  be  the  principal  end  in  the 
divine  schemes  and  actings,  it  should  also  be  our  high- 
est view  and  design. f 

^5.  Again,  as  the  glory  of  Christ's  jierson  should 
be  our  uUimale  end,  so  the  advancement  of  his  king- 
dom of  grace  among  men  should  be  our  subordinate 
end.     The  immediate  design  of  the  gospel  is  the  re- 

•  Col  i,  16.  Hcb.  ii,  10. 
t  On  the  subject  of  these  two  sections,  tlie  reader  is  referred  to  Dr. 
Owen's  treatise,  on  The  Person  ofCkr'txt.  as  a  rich  inine  of  scrips mal  iii- 
foiiiKiiion;  and  to  h's  Meditntioiis  on  the  Glory  of  Christ,  which  cont;iin  a 
savor  of  divine  thins^s  truly  deli.Rhiful  und  em  itliini^-  »  e  a  just  char;ic- 
tiT  ui  this  last  book  in  Mr.  Hcrvc/s  Tlieroii  and  Aspu^io,  vol.  iii,  y.  7.^ 
Louil.  1767, 


Of  preaching  Christ.  611' 

©ovcry  of  fallen  creatures  to  holiness  and  happiness. 
Christ  is  "conie  into  the  world  to  save  sinners;"*  and 
he  sends  us  to  preach  liis  gospel,  in  order  "that  men 
might  live  soberly,  righteously,  and  godly,  looking  for 
the  blessed  hope."t  We  should  not  tiiink  it  enough 
to  inform,  to  amuse,  to  please,  to  aflect,  but  we  must 
aim  farther  to  bring  them  to  trust  in  Christ,  to  be  pen- 
itent and  holy;  and  every  subject  must  be  managed 
with  this  view.  And  let  it  be  our  great  care,  on  a 
speculative  subject,  still  to  keep  the  end  in  view,  and 
apply  it  practically. 

§6.  Let  us  by  all  means  endeavor  to  save  precious 
souls,  but  yet  aim  at  a  higher  end,  that  we  ourselves 
may  be  "a  sweet  savor  of  Christ  unto  God;"^  and  then, 
though  we  miss  of  our  secondary  end,  and  are  not  as 
we  could  wish,  "the  savor  of  life  unto  life"  to  any 
great  number,  yet  in  being  "the  savor  of  death  unto 
death  to  them  that  perish,"  we  shall  be  the  instruments 
of  glorifying  the  justice  and  long  suffering  of  Christ, 
and  be  witnesses  for  God,  "that  there  has  been  a 
prophet  amongst  them."  Our  primary  end  is  answer- 
ed, ''our  labor  is  with  the  Lotd,"  and  we,  in  the  mean 
time,  are  supported,  "though  Israel  be  not  gathered,^' 
for  "the  word  shall  not  return  empty." 

§7.  Nay,  further,  it  is  not  enough  that  the  strain  of 
our  preaching  be  adapted  to  t'.ic  true  design  of  the  gos- 
pel, but  we  must  at  heart  sincerely  intend  it;  other- 
wise, though  our  discourses  be  unexceptionable,  and 
others  be  saved  through  our  ministry,  yet  if  our  de- 
signs be  wrong  and  base,  we  "shall  be  castaways."^ 

•  1  Tlm.i,  15.  t  Tit.  ii,  11—13.  i  2  Cor.  ii,  15. 

§  A  prearlitT  m;iy  tincercly  intend  vliai  is  recomnieiiflcd,  in  tKller^Tit 
degrees,  Ijui  lie  slioni.l  aim  al  tlic  higUesu  a'ul  ciilnv:ilc  :in  i-aincsi  and  fu. 
vent  niaiinei-,  ai  well  as  liimntss  i.iul  i;;s.vMy.  AiiJ  in  oidi-r  to  nnprnve 
•tliis,  he  will  hncl  a  fVc-qncnt  pcnisul  of  ilie  iiiosl  aniniatiiijf  writers 
of  j,'reat  serxici-.  Amojip  tlu  ni  1  W(nil.l  reckon,  after  tlie  HdIv  Srri]  . 
\,!ivs,  the  works  of  ilic    JUv.   Mr.    C-loh-p    Wii  n  >,vi  fi.to,    pjirvicv.. 


612  Of  preaching  Christ. 

§8.  (ii.)  Let  Christ  be  the  matter  of  our  preach- 
ing. Let  us  display  the  divine  dignity  and  loveliness 
of  his  person,  as  ^'God  manifest  in  the  flesh," — unfold 
his  mediatorial  office,  the  occasion,  design,  and  purport 
of  his  great  undertaking, — remind  our  hearers  of  the 
particulars  of  his  incarnation,  life,  death,  resurrection; 
ascension,  and  intercession, — set  forth  trie  characters 
lie  bears,  as  a  prophet,  priest,  and  kmg;  as  a  shepherd, 
capftain,  advocate,  and  judge.  Let  us  demonstrate  the 
sufficiency  of  his  satisfaction,  the  tenor  and  excellence 
of  the  covenant  confirmed  with  and  by  him,  our  justi- 
fication by  his  rigliteousness,  adoption  through  our  re- 
lation to  him,  sanctification  by  his  Spirit,  our  union 
with  him  as  our  head,  and  safe  conduct  by  his  provi- 
dence; and  how  pardon,  grace,  and  glory  accrue  to 
the  elect  through  his  suretiship  and  sacrifice,  and  are 
dispensed  by  his  hand.  Let  us  declare  and  explain 
his  most  holy  laws  in  his  name,  and  teach  the  people 
whatever  duties  he  has  commanded,  to  God,  our 
neighbor,  and  ourselves; — quicken  the  saints  to  duty, 
raise  their  hopes,  establish  and  comfort  their  souls,  by 
the  exceeding  great  and  precious  promises  of  the  gos- 
pel, which  in  him  are  "yea  and  amen."  I  give  but 
short  and  imperfect  hints  of  these  things,  and  refer  to 
the  apostolical  writings,  which  are  made  up  of  dis- 
courses on  these  and  such  like  topics.* 

larly  his  Letters.  In  these  he  will  discover  a  genius  naturally  sub- 
lime,  r.iisod  by  holy  ardor,  and  supported  by  tlic  wings  of  unabated 
jseal,  fully  bent  on  "the  advancement  of  the  kcdeemt-r's  kinti^dom  of 
grace  among  mi'n,"  and  crowned  with  success  alnu)st  unpaValleled. 
Wliav  /Uex-aniler  and  Ccssar  were  as  warriors,  that  WHirEFtELo  was  as 
a  Clipistian  evangelist;  nor  are  t!ie  advenUires  and  commentaries  of  the 
two  former  better  calculated  to  excite  the  martial  Jiam.e,\\\a.n  the  lirfe, 
journals,  letters,  and  sermons  of  the  Liuer  to  animate  the  benevoltnt  zeal 
of  ;be  Christian  preacher. 

•  'rhe,  young  minister,  wlio  is  desirous  of  making  Christ  the  matter  of 
his  preaching,  is  requested  to  CiiltivatP^  an  intimate  acquaintance,  in  ad- 
dition  to  the  apostihc  writings,  with  Mr.  I,  /Vmhhose's  valuable  work, 
eiilnlf'!,  Lorjkim-  unto  Jesus,  indeed  his  Campltte  Works,  fol.  Loud.  1701, 
deserve  a  devout  perusal. 


Of  pi^eaching  Christ.  613 

§9.  (iii.)  Let  a  continual  regard  to  Christ  distin- 
guish our  sermous  on  any  subject  IVom  discouises  on 
mere  natural  religion.  If  we  speak  of  the  perfections 
of  God,  let  us  consider  them  as  shining  in  his  Son, 
^•who  is  the  brightness  of  his  Father's  glory,  and  ex- 
press image  of  his  person,"*  and  exenipliiicd  in  his 
undertaking.  If  we  set  forth  gospel  blessings  and 
promises,  let  us  consider  them  as  purchased  by  a  Sav- 
ior's blood,  and  distributed  by  his  bounty;  for  '-by  his 
own  blood  he  has  obtained  eternal  redemption,t  and 
from  him  the  whole  body  is  supplied."!;  If  we  take 
notice  of  the  providence  of  God,  let  us  not  forget  that 
^'all  power  is  given  to  Christ,  in  heaven  and  in  earth,"§ 
and  that  <'he  is  head  over  all  things  to  the  church. "|1 
If  by  the  terrors  of  the  last  judgment  we  persuade 
men,  let  "the  wrath  of  the  Lamb"  be  denounced, 
while  the  reckoning  is  represented  as  most  dreadful 
for  abused  grace  and  a  slighted  Savior;  for  -this  is  the 
condemnation."^  And  when  we  are  assisting  the 
de%:oiions  of  the  people,  the  same  regard  to  Christ 
should  be  observed. 

§10.  When  we  are  discoursing  on  the  subject  of 
duiy,  Christ  as  the  most  powerful  motive,  is  by  no 
means  to  be  forgotten;  for  to  persuade  men  to  piactise 
godliness  is  one  of  the  most  diflicult  parts  of  a  minis- 
ter's work.  Men  will  hear  a  specuhiiive  discourse 
with  a  curious  satisfaction,  and  attend  to  the  displays 
of  God's  grace  with  some  joy;  nay,  a  Felix  may  trem- 
ble when  judgm.ent  is  preached.  Many  indeed  will 
bear  to  hear  of  duty  too;  but  to  induce  them  to  jivac- 
Use  it,  hie  laborj  hoc  opus.  Here  we  have  need  to 
call  ii%dl  help?,  and  take  all  advantages,  which  ihe 
gospel,  as  well  as  the  light  of  nature,  can  fiirni.  h.     In 

•   Heh.  i,3.  t   Uch.i.v,  12.  4  E|.li.  iv.  16.  §  Malt,  .xxvi.i,  18. 

H  Eph.  i,  22.  «i  JoLi.  il,  lu. 


614  Of  preaching  Christ. 

other  discourses  we  are  rather  attacking  Satan's  out- 
works, a  blind  and  prejudiced  understanding;  but,  in 
practical  subjects,  we  assault  his  strongest  fort,  a  cor- 
rupted will.  We  may  gain  the  understanding  on  our 
side,  and  some  share  of  the  affections;  but  to  subdue  a 
perverse  will,  in  favor  o{  practical  Christianity,  is  not 
so  easy  a  thing,  that  we  can  afford  to  spare  any  im- 
portant motive  or  quickening  consideration.*  But 
here  I  must  be  more  particular  in  explaining  hoxi)  we 
should  regard  Christ  in  preaching  duly. 

§11.  (1.)  We  should  represent  riw/?/ as  the/ri«zV  q/* 
faith  in  Christ,  and  love  to  him.  When  by  faith  we 
behold  a  crucified  Jesus,  do  we  not  tremble  at  the  se- 
verity of  God's  justice,  and  hate  those  sins  that  occa- 
sioned his  sorrows?  When  we  consider  that  "by  his 
stripes  we  are  healed,"  can  we  forbear  to  love  him 
who  first  loved  us?  Shall  we  not  live  to  him  that  died 
for  us?    Can  we  have  the  heart  to  crucify  him  afresh? 

From  such  actings  of  faith,  and  outgoings  of  love, 
flows  that  divine  temper  which  constitutes  the  new 
creature,  and  lays  the  foundation  of  all  right  gospel 
obedience.  Thus,  therefore,  let  us  continually  trace 
gospel  duties  up  to  their  fountain  head,  that  the  people 

*  In  reference  to  what  is  advised  in  this  and  the  following-  sections, 
our  yuuntf  preiichcp  will  do  well  to  read,  wnh  devoiion  and  care,  'hose 
pai  tsof  Mr.  Matthh  w  H  cnky's  praclical  ami  incomparable  Expos  ill  on, 
which  relate  to  the  sul)ject  he  would  preach  upon.  He  wdl  also  find  in 
the  works  of  Mr.  Auiiiur  Hildersham,  his  Exposition  of  Fs.  I  and 
Juiin  iv.  an  uncommon  (U-jrree  of  sacred  skdl,  in  recommendinc;  duly  and 
praciice  from  Clirislian  motives,  wortliy  of  assiduous  imitation. 

IVi'haps  tills  may  be  the  most  proper  place  to  recommend  a  work  lately 
pui/iislicd,  viz  "A  Practical  l^icrj  of  the  prevailing  reliR-ious  s\siem  of 
professed  Christians,  in  the  hii^lier  and  middle  classes  in  this  country, 
contrasted  with  real  Chrlslianuy,"  by  W.  VVi  i.bekforce,  Escj.  a  work, 
which,  for  excellency  of  plan,  a  strain  of  rnasciiline  elocpience,  aciiteness 
r>i  fliscernment,  and  force  of  rcasoninir,  and,  ^bove  all,  a  spirit  of  sublime 
devotion,  is  not  perhapi  equalled  in  our  lang-uai^e:  nor  is  it  a  small  part  of 
its  cxcelltiice  ihut  it  represents  duty,  according-  to  our  autlun-'S'  advice, 
as  tlu-  /)-i<if  oT  faiih  ;uid  love,  enforcmii:  obedieiice  with  motives  respect, 
iiit;-  Cfirisl,  to  be  p  rfornied  by  Ins' grace  and  acccilu'nic  i!noilt;-li  Ir^ 
Mien:s. 


Of'  preaching  Christ.  615 

may  learn,  that  it  is  not  outward  leformation  which 
will  stand  the  test  in  the  day  of  judgment,  but  an  in- 
ward renewal  of  the  soul;  that  "the  tree  must  iirst  be 
made  good,  before  there  can  be  any  good  fruit;"  and 
that  all  must  be  done  for  Christ's  sake,  and  How  from 
"faith  working  by  love."* 

§12,  (2.)  Let  us  enforce  duties  with  motives  re- 
specting  Christ.  As,  grateful  love  to  him  should  con- 
strain US;  fear  of  his  wrath  should  awe  us,  if  we  would 
approve  ourselves  the  disciples  and  followers  of  Christ, 
and  enjoy  communion  with  him;  if  we  would  pro- 
mote his  honor  and  interest,  and  possess  joy  and  not 
confusion,  at  his  appearing.  Not  that  we  should  ne- 
glect any  motives  which  the  light  of  nature  can  furnish, 
and  are  level  to  the  capacities  of  the  people:  for  we 
have  need  enough  of  all;  but  if  we  go  no  further,  our 
exhortations  will  want  far  the  greatest  part  of  their 
weight.  We  must  'beseech  and  exhort  by  the  Lord 
Jesus. "t 

§  13.  (3.)  Let  us  inculcate  duties,  as  to  be  perform- 
ed by  the  grace  of  Christ;  telling  the  people  that  our 
fruitful ness  depends  on  our  being  ing:afted  into  this 
vine;  that  there  is  no  holy  walk  without  being  "led  by 
the  Spiiit,"  and  when  we  do  good,  it  is  not  we,  but 
the  grace  of  God  that  is  in  us;  that  out  of  a  sense  of 
weakness  we  are  to  be  made  strong  "through  Christ 
strengthening  us." 

"t>  14.  (4.)  Let  us  consider  all  good  works  as  accep- 
table through  the  merits  of  Christ;  and  remind  our 
hearers,  that  could  we  do  all,  we  were  but  "unprofita- 
ble servants;"  and  that  we  must  seek  to  be  found  at 
last  not  having  our  own  ri^hteousiicss.  but  that  \\liich 
is  of  God  by  faith.  + 

•GhI.  V,  6.        firhes.  Iv,  1.         iVU\l.  ill,  9. 


616  Of  preaching  Christ. 

§  15.  (iv.)  Let  us  express  ourselves  in  a  style  becom- 
ing the  gospel  of  Christ;  not  with  great  swelling  words 
of  vanity,  or  in  the  style  of  tlie  heathen  sophists,  or 
words  that  man's  wisdom  teacheth,  and  perhaps  sound 
best  in  our  own  ears:  but  let  us  use,  "great  plainness 
of  speech,"  and  seek  to  find  out  such  "acceptable 
words,"  as  may  best  reach  the  understanding  and  af- 
fections of  the  bulk  of  an  auditory. 

As  for  the  affectionate  part  of  a  discourse,  brethren, 
I  suppose  you  allow,  upon  a  view  of  ancient  and  mod- 
ern learning,  that  the  men  of  the  east,  and  next  to 
them  the  ancient  Greeks,  excelled  in  fire,  and  works 
of  imagination;  and  yet  the  moderns,  inhabiting  mild- 
er westein  climates,  even  the  French,  from  whom,  on 
many  accounts,  we  should  expect  the  most  of  this 
sort,  produce  but  an  empty  flash,  in  comparison  with 
the  solid  heat  of  the  ancients;  and  rather  amuse  us 
with  little  delicacies,  than,  by  masterly  strokes,  com- 
mand our  whole  souls.  Now  the  Scriptures  are  the 
noblest  remains  of  what  the  East  has  produced,  and 
much  surpass  the  best  of  the  Greeks  in  the  force  of 
their  oratory.  Let  us,  therefore,  take  their  spirit  and 
style,  and  thence  borrow  bold  figures,  and  allusions, 
strong  descriptions,  and  commanding  address  to  the 
passions.  But  I  am  prevented  in  all  I  would  say  on 
this  important  head,  by  the  archbishop  of  Camhrmfs 
Dialogues  concerning  Eloquence,  which  I  am  as  little 
capable  of  improvip.g  upon,  as  1  am  of  commending 
them  as  they  deserve.* 

*The  subrime  Feneuon's  Dialogues  on  Eloquence  are  deservedly 
raentioncd,  by  manv  writers  ot  eminence,  with  a  sort  of  respect  bor- 
dering' on  vcneratiin.  And  no  w(in<l<.r,  for  such  a  union  of  the  sub- 
lime and  simpl.',  of  le:irning  and  familiarity;  of  judicious  criticism  and 
happy  illustration;  such  unaiTccted  humility  and  warm  benevolence, 
delicate  tasie  and  solid  senses  and  above  all,  such  reverence  for  sacred 
tliinijs:  blended  witli  a  subject  so  often  employed  by  iiuman  vanity  and 
pride,  are   superior  e\cell('nres  >eiy   rnre'y  found. 

Dr  DoDHKiDGF.   i'.avin"-  alluded  to  a  beaulii'ul   observation    of    thiu 


Of  Preaching  Christ.  617 

§16.  (II.)  And  now,  brethren,  let  me  lay  before 
you  some  reasons  and  motives,  to  back  this  friendly 
admonition  concerning  preaching  Christ. 

1.  It  is  the  only  way  to  have  our  labors  accepted 
of  Christ,  and  to  have  communion  with  him  in  our 
work.  Even  Paul  cries  out,  "Who  is  sufficient  for 
these  things?"  With  liow  much  more  reason  may 
we  do  so?"  Does  not  our  cheerful  progress  in  our 
work  depend  on  a  divine  afflatus,  and  the  spirit  dis- 
pensed by  Christ?  But  if  we  take  little  notice  of  him 
in  our  preaching,  and  do  not  distinguish  ourselves 
from  the  moral  philosophers  of  the  gentiles,  how  can 
we  expect  any  more  of  this  enlivening  and  encourag- 
ing presence  of  Christ  than  they  had?  Nay,  we  have 
less  ground  to  expect  it,  if  we  slight  wilfully  so  noble 
a  revelation,  with  which  they  were  never  favored. 

§  17.  2.  It  is  the  only  way  to  'win  souls  to  Christ, 
and  to  make  them  lively  Cliristians.  The  success  of 
the  gospel  IK  owing,  certainly,  no  less  to  the  power  of 
its  motives,  than  to  the  clearness,  fulness,  and  purity  of 
its  prcce^its.  These  peculiar  motives  of  the  gospel 
have  all  such  a  respect  to  Christ,  that  they  are  enervated 
if  HE  be  disregarded.  The  gospel  is  what  God  in  his 
unfathomable  wisdom  has  fixed  upon,  as  the  grand 
mean  to  reform  mankind,  and  save  them;  and  he 
seems  in  honor  concerned  to  crown  it  with  greater 
success  than  any  other  scheme  whatsoever.      "The 

aiiUior,  says,  "iliis  is  tlic  remark  of  tlie  pious  Archbishop  of  Cambray, 
in  his  incomparable  Diahjgucs  on  Eloquence;  which  may  God  put  ic 
into  the  hearts  of  our  preaclier  often  and  attentively  to  read!" — anoth- 
er able  j'ldpe  on  this  subject  thus  expresses  himself:  "But  wliat  need 
1  enter  further  into  tlie  detail  of  pulnit-eloqnence?  If  you  want  to  see 
the  wliole  machinery  and  apparatus  of  it,  disphiyed  in  the  completest 
manner,  I  refer  you  the  great  and  good  Frehite  of  Cambray 's  Dialogues 
on  iliat  subject:  who  was  himself  the  justest  critic,  and  one  of  the  best 
models  of  eloquence  that  1  know/'FoKuvCF's  Theodorus.  For  a  brief 
but  str  king  char:icter  of  the  eloquence  ofFenelon,  seethe  Abbe  Mau- 
rv's  Principles  of  Eloouence  Sect,  iv, 

78    ■ 


618  Of  preat fling  Christ. 

preaching  of  Christ  crucified  is  the  power  of  God."* 
If,  by  suppressing  a  part,  we  maim  the  gospel,  we  can 
expect,  in  the  nature  of  things,  but  a  very  defective 
success.  Nay,  may  we  not  fear  that  God's  honor  is 
concerned,  in  such  a  case,  to  blast  us  while  we  labor 
almost  in  vain? 

§18.  Observation  agrees  with  this  theory.  The 
great  masters  of  reason,  who  have  less  regard  to  Christ 
in  their  preaching,  may,  indeed,  have  a  charm  for  one 
of  an  hundred,  who  have  a  taste  for  the  beauties  of 
fine  reasoning,  and  be  of  use  to  them,  while  the  bulk 
of  an  auditory  is  asleep.  Alas!  with  what  heart  can 
we  go  on,  entertaining  two  or  three,  whilst  starving 
most  of  the  souls  of  an  auditory.  May  we  not  also 
observe  a  happier  effect  of  a  strain  prudently  evangeli- 
cal on  Christians  themselves;  that  they  who  sit  under 
it  are  more  lively,  zealous,  ready  to  tvevy  good  work, 
and  heavenly-minded,  than  those  Christians  who  have 
heard  less  of  the  gospel. 

§  19.  3.  It  is  a  direct  imHaiion  of  the  Apostles  of 
Christ.  Christ  himself,  whilst  upon  earth  preached 
the  gospel  in  parables,  in  a  concealed  manner,  distant- 
ly; and  with  reserve.  He  could  not  so  fully  take  the 
advantage  of  his  resurrection,  satisfaction,  ascension, 
and  the  like,  not  yet  done,  made,  or  proved.  He  had 
many  things  to  say,  which  his  disciples  could  not  then 
bear,  but  he  declares  them  afterward  by  his  Spirit  in  his 
apostles.  They  therefore  are  the  true  pattern  of  our 
preaching  now,  after  the  mystery  of  redemption  is 
brought  to  light,  and  hath  its  full  evidence. 

How  then  did  the  apostles  preach  Christ?  It  is  end- 
less to  attempt  a  full  detail  of  particulars;  any  part  of 
the  apostolical  writings  is  authority  sufficient  to   our 

•1  Cor.  5,  i:3,  42, 


Of  preaching  Christ.  619 

purpose;  and  therefore  I  have  been  sparing  in  quota- 
tions all  along,  as  needless  to  those  who  will  look  into 
these  writings  with  this  view.  And  here  we  do  not 
desire  to  insist  upon  any  passages  in  their  writings, 
which  may  be  supposed  to  be  written  for  reasons  pe- 
culiar to  that  age  and  country  in  which  the  apostles 
wrote,  and  in  which  perhaps  we  are  not  so  much  oblig- 
ed to  imitate  them  in  our  preaching;  for  what  will  re- 
main, after  all  these  are  put  out  of  the  account,  will,  I 
am  satisfied,  be  as  full  to  our  purpose,  as  those  that  are 
struck  off. 

§20.  I  shall  then,  by  way  of  specimen,  select  some 
of  the  apostle's  discourses  on  duties  most  moral  only, 
where  we  are  most  apt  to  forget  Christ,  or  a  due  res- 
pect to  him;  that  it  may  at  once  appear  that  the  apos- 
tles neither  shunned  the  pressing  of  such  duties,  nor  dis- 
regarded Christ  in  treating  of  them. 

Honesty  is  pressing  by  these  motives; — "The  un- 
righteous, thieves,  and  extortioners,  shall  not  inherit  the 
kingdom  of  God,"  (which,  in  the  style  of  the  New 
Testament,  is  Chrisfs  Kingdom  of  grace  and  glory.) 
That  Christians  are '^converted  by  the  Spirit  of  Christ, 
and  justified  by  his  righteousness."*  Chastity  is  en- 
joined, as  "our  bodies  are  members  of  Christ,  as  we 
are  one  spirit  with  him,  temples  of  the  Holy  Ghost, 
and  bought  with  a  price." t  Alms-giving  is  recom- 
mended, as  it  brings  a  large  tribute  of  "praise  to  God 
for  our  subjection  to  the  gospel  of  Christ — and  Christ 
became  poor  for  our  sakes."|  Evil  speaking  is  for- 
bidden, because  "we  were  foolish  and  wicked;  but  the 
grace  of  God  has  made  the  difference;  not  for  our 
righteousness,  but  of  his  free  mercy  he  has  regencrat*  d 
us,  and  given  us  his  Holy  Spirit,  through  Jesus  Christ, 

•  1  Cor.  vi,  8.  tlCor.vi,  15.  tI  Cor.  viii,  and  ix. 


620  Of  'preaching  Christ. 

by  whom  we  are  justified,  and  made  heirs  of  glory."* 
Subjects  are  commanded  to  obey  magistrates,  because 
"the  gospel  is  come,  and  we  should  put  on  Christ 
Jesus.^^f  Husbands  are  charged  "to  love  their  wives, 
as  Christ  loved  the  chiirch.^^l  The  obedience  of  wives 
is  urged,  because  "the  husband  is  the  head  of  the  wife, 
as  Christ  is  the  head  of  the  church."^  Servants  are 
exhorted  to  their  duty,  as  they  would  "adorn  the  doc- 
trine of  Christ, — because  grace  so  teacheth,  and  that 
we  look  for  Christ's  appearance,  who  gave  himself  for 
us  that  we  might  be  holy."li  Now  what  is  there  in 
these  motives  peculiar  to  one  age  or  nation?  Are  not 
all  these  as  good  now  as  formerly?  And  are  men  so 
ready  in  their  duty,  that  we  have  no  need  of  them? 

§21.  Nay,  it  is  worthy  of  observation,  that  the  apos- 
tles do  not  confine  themselves  to  motives  peculiarly 
adapted  to  the  duty  they  are  pressing,  and  which  serve 
to  enforce  one  duty  rather  than  another;  but,  as  you 
may  see,  when  such  proper  motives  are  not  at  hand, 
they  take,  without  any  scruple,  common  or  general 
ones,  which  will  equally  enforce  any  duty  whatsoever. 

And  why  should  not  we  introduce  the  peculiarities 
of  the  gospel  on  all  occasions,  as  frequently  as  the  apos- 
tles did?  If  our  schemes  of  theology  will  not  allow 
us,  we  have  reason  to  suspect  we  are  in  a  different 
scheme  from  the  apostles.  Are  we  afraid  that  men 
will  make  perverse  use  of  such  doctrines  as  the  apos- 
tles used  for  motives?  The  apostles  chose  to  venture 
it,  and  why  should  not  wc?  If  we  will  not  dare  to 
preach  such  a  gospel  as  may  be  perverted  by  men  of 
corrupt  minds  to  their  own  injury,  we  must  not  expect 
to  be  instruments  of  any  good.     If  wc  are  "a  savor  of 


Tit.  iii,  2.  t  Rom.  xiii.  i  Epli.  v,  25. 

§Eph.  V,  2-2.  y  Tit.  ii,  9. 


Of  preacJiing  Christ.  621 

Jife"  to  some,  we  must  rxpect  to  be  the ''savor  of  death" 
to  others,  or  not  preach  at  all. 

§2;i.  I  confi'ss  even  the  Rcmonsirant  scheme 
(which,  I  think,  considerably  sinks  the  doctrines  of 
grace)  does  allow  room  to  regard  Christ  abundantly 
more  than  most  preachers  of  that  denomination  do. 
1  would  meet  them  on  their  own  principles;  what  hin- 
ders their  frequently  inculcating  the  merits  of  Christ, 
the  depravity  of  our  nature,  the  necessity  of  regenera- 
tion, the  aids  of  grace,  union  and  communion  with 
Christ?  These  topics,  it  were  to  be  hoped,  might  have 
their  effect:  but  alas!  how  few  of  the  Jhmoustranffi 
improve,  to  advantage,  so  much  of  the  gospel  as  they 
hold  and  receive.  And  it  makes  me  less  inclined  to 
this  scheme,  that  it  so  generally  draws  those  that  cm- 
brace  it  into  a  strain  of  preaching,  even  on  practical 
subjects,  so  different  from  that  of  the  apostles:  and  in- 
clines them,  I  know  not  how,  to  suppress  those  glori- 
ous motives  (which  yet  their  own  principles  might 
allow)  by  which  the  apostles  enfoiccd  gospel  duties.* 

§23.  4.  So  only  shall  we  deserve  the  name  of  Chris- 
tian preachers.  Onhj  did  I  say,  I  am  afraid  this  may 
sound  too  harsh.  Come,  let  us  put  the  matter  as  soft 
and  candid  as  common  sense  will  allow  iis.  So  shall 
we  most  evidently  or  best  deserve  this  honorable  title. 

Whilst  a  preacher  keeps  off  from  the  peculiarities  of 
the  gospel,  and  says  nothing  but  what  the  light  of  na- 
ture would  also  suggest  and  authorize,  give  me  leave 
to  say,  a  straiiger  might  possibly  doubt  whether  he  is 
a  deist  or  a  Ciiri:?tian;  the  question  is  like  an  irnpcrfrc: 
mathematical  problem,  which  equaUy  admits  of  differ- 
ent solutions. 

•  Wliat  our  autlior  consiiJci-s  :is  wh.-it  „ii,:jf.t  !)c  «lopc  oii  ilie  Kc  irons' i  ant 
scheme,  is  actuuliy  done  by  ilie  Arniinian  .MLilii;.liiits. 


622  Of  preaching  Christ. 

Suppose  the  ghosts  of  Paul  and  Seneca  to  come, 
mere  strangers,  into  an  assembly,  where  one  is  har- 
anguing the  people  in  this  abstracted  manner;  I  am 
apt  to  think  Seneca  would  claim  him  as  a  philosopher 
of  his  own  sect  and  religion.  Now  if  Paul  should 
also  make  his  claim  to  him  as  a  minister  of  Christ,  how 
could  the  question  be  decided,  without  allowing  Sene- 
ca to  be  a  preacher  of  Christ  also? 

§24.  On  the  other  hand,  if  a  preacher  insists  upon 
even  the  peculiar  and  glorious  truths  of  Christianity, 
but  so  unhappily  manages  them,  as  not  to  lead  people 
to  holiness,  and  the  imitation  of  Christ  thereby;  what 
is  this  to  the  grand  and  full  purpose  of  preaching;  or, 
to  the  ultimate  design  of  the  gospel?  Such  preachers 
arc  quite  off  that  divine  system  which  is  calculated 
to  destroy  the  works  of  the  Devil,  and  to  teach  men 
sobriety,  righteousness,  and  godliness.  It  is  not  only 
Christ  without  us  we  are  to  preach,  but  also  Christ  in 
us,  and  our  putting  on  Christ  Jesus,  by  a  holy  heart 
and  life. 

If  the  apostle  James  should  come  again,  and  make 
a  visitation  to  our  churches,  and  hear  such  a  preacher, 
he  would  imagine  himself  among  such  a  people  as  he 
wi  ites  against  in  his  epistle;  he  would  be  apt,  when  the 
minister  had  done,  in  his  zeal  for  Christ,  to  take  the 
text  in  hand  again,  and  supply  what  the  preacher  had 
omitted,  viz.  the  appUcaiion:  and  to  say  to  the  audi- 
tors, "Know  ye  not  that  faith  without  works  is  dead?" 
If  the  preacher  should  here  interrupt  him  saying, 
'Hold,  spare  your  pains,  the  Spirit  of  God  will  make 
the  uppiication,  and  teach  men  holiness;' — would  not 
Jaaies  reply,  '^I  and  the  rest  of  the  apostles  were  taught 
to  preach  otherwise,  and  to  give  particular  exhortations 
to  dutv;  we  judged  wc  might  as  well  leave  it  to  the 


Of  preaching  Chi-isf.  0^3 

Spirit,  without  our  pains,  to  reveal  the  doctiinc,  as  to 
instruct  men  in  the  practice  of  tlie  gospel." 

§25.  Upon  the  \vhole,  brethren,  let  it  be  our  resolu- 
tion to  stiidy  and  preach  Ciirist  Jesus.  On  this  subject 
there  is  room  for  the  strictest  reasoning,  and  most  sub- 
lime philosophy;  it  deserves,  invites,  and  inspires  the 
strongest  lire  of  the  orator;  in  extolling  Christ,  we  can- 
not shock  the  most  delicate  taste  by  overstrained 
hyperboles;  here  the  climax  may  rise  till  it  is  out  of 
sight;  our  imagery  cannot  be  too  strong  and  rich. 

Should  our  Lord  himself  appear,  and  give  you  a 
charge  at  your  entrance  on  the  ministry,  would  he  not 
say  (what  indeed  he  has  said  already)  "As  the  Father 
hath  sent  me,  so  send  I  you  to  preach  the  kingdom  of 
God;  that  every  knee  may  bow  to  me,  and  every 
tongue  confess  me.  Teach  them  to  observe  all  things 
whatsoever  I  have  commanded  you:  and  tell  them 
that  without  me  they  can  do  nothing;  that  when  they 
have  done  all,  they  are  unprofitable  servants,  and  must 
be  found  in  my  righteousness.  Become  all  things  to 
all  men;  seek  words  which  the  Holy  Gliost  teacheth; 
that  you  may  gain  souls,  and  bring  in  my  sheep,  for 
whom  I  have  laid  down  my  life.  If  ye  love  me,  feed 
my  sheep.  I  have  called  you  friends;  do  all  in  my 
name,  and  to  my  honor:  so  1  will  be  with  y(;u  always; 
and  if  you  thus  watch  for  souls,  you  shall  give  up  your 
account  with  joy,  at  my  appearing.  This  is  the  pleach- 
ing which,  though  it  seem  foolish  to  many,  shall  j)r()ve 
the  power  of  God,  and  the  wisdom  of  God.  Cast 
forth  the  net  on  this  side,  and  so  may  you  expect  to 
catch  many  souls.  Be  ye  followers  of  my  apostles,  as 
they  are  of  me,  and  in  my  name  .-hall  ye  do  wonders: 
if  you  preach  me,  I  and  mine  shall  llurein  rejoice;  be 
not  ashamed  of  my  gospel,  and  I  will  not  be  ashamed 
of  you." 


624  Of  preaching  Christ. 

§26.  But  to  arrive  at  any  tolerable  perfection  in 
preaching  Christ,  is  a  work  of  time,  the  result  of  a  care- 
ful perusal  of  the  Scriptures,  and  studying  the  hearts 
of  men.  It  requires  the  mortifying  of  the  pride  of  car- 
nal reason,  a  great  concern  for  souls,  and  a  humble  de- 
pendence on  the  Spirit  of  God,  with  the  lively  exercise 
of  devotion  in  our  closets. 

As  for  the  reasoning  parts  on  the  more  agreed  points 
of  our  religion,  a  young  preacher  sooner  may  get  to 
considerable  excellency;  but  the  Christian  orator  is 
longer  in  finishing.  We  may  soon  get  necessary 
truthsinto  ourown  minds,and  come  at  mindsof  oursize 
and  taste;  but  by  proper  motives  and  ways  to  reach 
the  souls  of  a  different  make  and  turn,  even  the  lowest 
of  the  vulgar,  is  what  very  few  quickly  arrive  at;  but 
let  us  not  despair;  if  we  thus  regard  the  Lord  Jesus  in 
our  ministrations,  we  may  very  reasonably  expect  the 
assistance  of  his  Spirit,  and  we  slmll  be  '-able  to  do  all 
things  through  Christ  strengthening  us. 


ON  PARTICULAR  AND  EXPERIMENTAL 
PREACHING. 


BY    REV.    JOHN    JENNINGS. 

•§1.  Inlro;liiclion.  Tlio  omplaint  of  prcucliers  il  welling  in  ^eraern/*.  too 
well  lounJed,  §-2-  (I.)  Wherein  comsists  the  happy  skill  of  divid- 
ing THE  WORD  AuiGHT.  1.  In  jfoing  throiu^'h  the  r.ir/e.'/ of  gospcl 
subjects.  §3.  Some  err  by  nef^Iecting  to  enforce  holiness  iind  Clirist  ja''. 
duties  §4  Ohcrs  err  hy  neglecting' tlie  doctrines  of  grace.  §5.2. 
In  putting  a  thotight  in  several  dtstir.ct  •vic^s  for  different  purposes. 
§6.  An  apoiiolic  instance  of  it  on  the  doctrine  of  justification.  §7. 
Commonly  such  distinct  views  are  united  in  the  same  paragraph;  a.s 
election  and  sanctification,  gr:ice  and  works.  §8.  Another  instance, 
where  tiie  Scripture  speaks  of  power  and  duty.  §9.  Unskilful  preach- 
ers deul  entirely  in  one  of  these,  and  neglect  tiie  other.  §10.  .3.  In  dis- 
tinctly expl:iiniiig  and  e\^foTC'n^  particular  duties,  and  opposing /Sflrr/cu- 
lar  sins.  §11.  This  illustrated.  §12  4.  In  particularly  applying  io  iha 
several  casts  ox  \\\^  hearers.  §1  k  ihis  instanced  in  the  prophets  and 
apostles.  As  to  men's  knowledge  and  obedience.  §14  l  hey  reprove 
and  confute.  §15.  Denounce  woe  to  them  at  ease.  §16.  Lead  con- 
vinced sinners  to  Clirist.  §17.  They  reason  witli  the  moralist.  §18. 
Rebuke  and  expose  hypocrites.  §19.  Kncourage  Uie  weak,  and  stim- 
ulate the  slotliful.  §  0.  Dial  tenderly,  yet  faithfully,  with  several 
sorts  of  distempered  C  .r  s-ans,  §21.  Alarm  tho  declinmg.  §22. 
Awfully  warn  the  falling.  §2).  Comfirt  the  persecuted  and  attlicied. 
§24f.  We  have  particular  lesions  for  strong  Christians.  §25.  And  a 
suit.ahle  portion  lor  ihose  wIm  groan  under  corrupuon.  §26.  The  hum- 
ble and  penite  it  are  comforted  §27.  Those  who  want  direction  are 
rotmselled.  §23.  The  deceiver  and  the  deceived  are  ilis'incly  treated. 
§2?  And  tliose  under  desf-rtion,  iliough  the  instances  in  primitive 
times  are  few,  have  proper  bin's  given  them.  §3 ).  The  Huntan  writers 
recommended.  §>!.  The  neccs.stv  of  aopi  ,ng  to  particular  cases 
farther  urg'cd  and  illustrated.  §32  (II)  //otu  this  vuluablc  skill  may 
be  ArTAi><ED.  1  Study  your  own  hearts  and  preach  over  the  ruder 
sketches  of  your  s~:ymi)ns  to  yourselves  §32.  2.  Converse  freely  with  scri 
(US  people  §31',  To  this  the  poliur  p.irt  may  be  backward;  but, 
53j.  Tiie  dilTicul'.y  mav  be  ui  a  measurejobvi.ited  §3G.  3.  Have  an  eye 
up  f)n  serious  youth.  i37i  4.  Cultivate  sp. ritual  mumj^cy  wtih  more  aJ- 
v:viceJ  C/trisf.ii>is.  §3'^.  5.  Distribute,  in  your  thoughts,  your  people 
into  dasscs  ^.59.  6  .Miidy  the  most  popular  and  experimental  author.! 
with  this  view.    §40.  Cjnclusion. 

§L  RIGHTLY  to  divide  the  word  of  tmth  is  the 
necessaiy  care  of  a  minister,  if  he  would  be  "approved 
of  G.>d,  and  be  a  workman  tliat  nccdctli  not  to  be 
ashamed."  And  it  is  a  skill  worth  studying  for,  and 
la!);rinLi;  to  attain:  our  success  and  the  good  of  souls 
depend  upon  it  mwre  than  is  commonly  ima;jined. 
79 


626  The  Christian  Preacher. 

No  doubt  you  may  have  heard  many  honest  people 
express  their  dissatisfaction  with  some  pieachersjnsuch 
terms  as  these: — -'^They  go  on  constantly  in  a  general 
'way,  that  does  not  come  close  to  the  heart,  reaches 
not  my  case  and  experience,  and  1  am  ru.t  edified  by 
them."  Their  complaint  is  not  altogether  v\ith(»ut 
meaning  or  reason,  as  1  hope  ^ou  will  be  convinced 
by  and  by. 

§2.  (I.)  To  keep  a  little  in  view  that  passage  of 
Scripture  I  have  mentioned,  dividing  the  \^  ord  may 
mean  these  four  things: — 1.  Going  through  the  'variety 
of  gospel  subjects:  declaring  the  whole  counsel  of  God, 
the  doctrines  of  grace,  threatenings,  promises,  and  the 
duties  of  morality;  and  giving  each  its  due  proportion. 

§3.  Some,  finding  their  thoughts  flow  most  readily 
and  affectionately  on  the  doctrines  of  grace,  and  that 
by  these  they  best  command  the  affections  of  the  hear- 
ers, are  altogether  upon  them;  and  neglect  to  teach  the 
people  to  observe  what  Christ  has  conmianded  them. 
I  bear  many  of  them  witness  they  have  a  zeal  ibr  God^ 
but  I  wish  it  were  more  according  to  knowiecige. 
They  do  not  sufficiently  consider,  that  holiiiess  is  the 
very  design  of  Christianity;  and  our  preachnig  on 
other  heads  is  in  order  the  better  to  enforce  duty,  and 
render  men  like  to  Christ. 

I  am  afraid,  from  what  I  have  observed,  that  this 
strain  of  preaching  will  increase  the  number  of  those- 
hearers,  whom  our  Savior  describes  by  the  'stony 
ground,"  in  the  parable  of  the  sower;  namely,  such 
who  though  full  of  notions  and  transient  affections, 
and  forward  in  profession,  yet  have  an  unsubdued  will, 
no  root  in  themselves,  and  bring  forth  no  fruit  to  God. 
This  strain,  I  fear,  though  it  may  seem  to  bring  many 
toward  Christ,  will  bring  but  few  safely  to  him.  Many 
of  their  hearers,  with  Christ  much  in  their  mouths,  will 


Of  particular  Preaching.  62* 

prove  but  hypocrites  settled  on  their  lees,  and  slaves  to 
lusts.  Nor  is  tiiis  strain  more  happy  for  the  uniform 
growth  of  the  sincere  Christian.  They  that  sit  under 
it  are  too  frequently  low,  imperfect,  and  partial  in  prac- 
tical godliness;  distenpered  with  conceit  and  prepos- 
terous zeal  for  words  and  phiases,  and  things  of  little 
or  no  consequence;  perplexed  and  perplexing  others 
with  a  thousand  groundless  scruples;  children  in  un- 
derstanding, and  it  \vei'(-  happy  were  they  so  in  malice 
too;  but  alas!  their  narrowness  of  mind  infects  the 
heart  with  uncharitable  affections. 

§4.  Others  having  not  arrived  at  the  relish  of  the 
doctrines  of  grace  themselves,  suppress  them  in  their 
preaching  and  are  altogether  on  morality;  enfoi'cing  it 
with  no  motives  of  tlie  gospel,  except  some  of  those 
addressed  to  fear.  These,  if  they  are  masters  of  much 
fire,  may  be  convincing  to  some;  but  it  fares  with  most 
of  their  converts  as  with  the  man  in  the  parable,  out 
of  whom  the  unclean  spirit  went  for  a  while,  who 
finding  his  house  empty,  returned  with  seven  more; 
and  the  latter  end  of  such  is  worse  than  the  beginning. 
Or  else,  the  awakened  hearer  either  takes  up  with  a 
proud  dependence  upon  a  mistaken,  external,  and 
Pharisaical  righteousness:  or,  not  being  by  his  teacher 
led  to  Christ,  he  proceeds  not,  settles  not;  but  abiding 
long  under  the  doubtful  concern,  is  wearied  with  it, 
weary  of  it,  and  comes  to  notiiing;  which  seems  to  be 
the  thought  in  Hosea;*  '-Ephraim  is  an  unwise  son; 
he  should  not  stay  long  in  the  place  of  the  breaking 
forth  of  children."  Or  lastly,  if  any  are  truly  convert, 
ed  under  such  ministry,  it  is  very  usual  that  they  are 
forced  to  desert  it,  to  find  richer  and  sweeter  pastiue 
for  their  souls. 

*  Ho9.  xiii,  11. 


028  The  Christian  Preacher. 

Some  of  their  hearers  may  possibly  prefer  this  strain 
of  preaching;  but  it  does  not  thence  follow  that  they 
are  the  better  for  it.  To  illustrate  this  remark,  I  will 
recite  a  paragraph  out  of  "Remarkable  passages  in  the 
life  of  a  private  gentleman." — "Spiritual  searching  dis- 
courses I  did  not  so  much  savor  as  mere  moral  doc- 
trines: though  too  immoral  myself.  The  hopes  I  had 
conceived  of  the  strength  of  my  good  resolutions  ren- 
dered them  grateful.  Seneca's  Morals  I  read  with 
great  pleasure. — IVh\  Baxter's  Sainfs  Rest  frighted 
me;  so  after  reading  a  few  passages,  I  threw  it  by.^' — 
Thus  with  regret  he  tells  us  what  little  profit  he  had  in 
that  way,  of  his  fondness  for  which  he  was  ashamed, 
when  he  came  to  be  of  St.  Paul's  mind,  to  count  all 
dross  and  dung,  that  he  might  win  Christ. 

§5.  2.  The  putting  of  a  thought  in  several  distinct 
views  and  lights,  for  different  purposes  and  designs. 
The  sacred  writers  are  herein  our  pattern,  and  that  not 
by  chance,  but  for  wise  reasons.  One  view  is  designed 
to  raise  one  affection;  another  view,  to  excite  another 
of  a  different  sort.  And,  finally^  one  of  the  views  is 
designed  as  an  antidote  against  the  poison  which  the 
corruption  of  men^s  hearts  might  draw  out  of  the  other. 

§6.  For  instance,  the  terms  and  way  of  our  justifi- 
cation and  salvation  are  frequently  stated  thus:  "That 
we  must  be  found  in  Christ,  having  on  the  righteous- 
ness which  is  of  God  by  faith,"*  and  "we  must  be 
made  the  righteousness  of  God  in  him."t  And  this 
view  is  exquisitely  adapted  to  humble  us,  to  draw  forth 
love  and  gratitude,  and  encourage  our  hopes  and  dc- 
pendance. 

But  lest  this  phraseology,  if  used  alone,  should  beget 
security,  at  other  times  we  are  told,  that  "by  wm^ks  a 

M'hil.  iii.  9,  i2Cov.  V,  2L 


Of  parHciihtv  Frcaching.  629' 

man  is  justified,  and  not  by  fail h  only;  and  that  iaith 
without  works  is  dead;"*  and  that  the  inquiry  ;.t  the 
last  day  sludl  be,  Wiio  has  "led  tiie  hungry,  clothed 
the  naked?"t  <s:c 

§7.  And  most  commonly  these  two  views  aie  iiuiltd 
in  the  same  paragraph;  that  one  may  })revent  the  ill 
consequences  man's  perverseness  would  draw  from  the 
other.  As  physicians,  finding  sjmc  dangerous  ellect 
likely  to  iollow  from  a  drug  of  sovereign  virtue,  mix 
some  other  with  it  to  prevent  the  fatal  consequences. 

So  we  aie  said  to  be  "t7ccf,  according  to  the  fore- 
knowledge of  God,  ihrovgh  sand  ijlcaf  ion  of  the  Spiiit 
unto  obedience,  and  sprinkling  ol'the  blood  of  Jesus. '"t 
Again  we  are  told,  that  '■'by  grace  we  are  saved  through 
faith,  the  gift  of  God,  not  of  vvoiks;  for  we  are  his 
workmanship,  created  in  Christ  Jesus  unto  good 
ivorks.^'i 

§8.  i  may  give  another  instance,  in  the  different  ways 
the  Scripture  speaks  of  ^oiccr  and  duty.  Sometimes 
we  a 'e  told,  that  "we  cannot  come  to  Christ  except 
the  Father  draw  us."||  That  "without  Christ  we  can 
do  nothing  "^  That  if  wc  live,  it  is  not  we.  but  Christ 
that  livc'th  in  us,''tt  Now  tliese  views  tend  to  hide 
pride  from  man,  to  create  a  diffidence  of  ourselves, 
and  to  centre  our  hopes  and  dependance  on  Christ. 
But  lest  the  slothful  and  wicked  servant  should  make 
his  impotence  his  excuse,  we  are  called  upon  lo  -'lui  n 
and  make  us  new  hearts,"  exhorted  to  '•as.k  and  we 
shall  receive,"  and  are  assured  "God  will  gi\<-  the 
Spirit  to  them  that  ask  him."  And  how  happily  are 
these  two  views  united  in  this  [)assai;e,  "\\'ork  out 
your  own  salvation  with  fear  and  trembling;  for  it  is 
God  that  worketh  in  vou  to  will  and  to  do.";+. 


•  Jam.  ii,24,  26. 

t  M:m.  Nxv. 

1  1  I'ol 

§  Kph.  ii,  8-10. 

yfljolin  ^^,^A.. 

i;xN,.' 

ifGul.  ii,  20. 

i,\i'\\\\:u,l-:,  IJ. 

630  The  Christian  Preacher. 

§9.  Now,  less  skilful  dividers  of  the  word  deal  en- 
tirely in  one  of  these  views,  and  neglect  the  other;  and 
while  they  are  laboring  to  excite  one  good  affection, 
they  raise  another  of  a  bad  tendency  together  with  it. 
To  this  in  part  it  is  owing  that  there  are  so  many  low 
or  distempered  Christians.  Nor  is  this  partiality  more 
happy  in  affecting  the  real  conversion  of  sinners,  who 
generally,  under  such  management,  are  either  left 
asleep,  and  settled  in  a  fond  conceit  of  their  own 
righteousness,  or  else  stumble  at  the  rock  of  offence, 
(in  a  different  manner  indeed  from  what  the  Jews  did) 
thinking  to  find  by  Christ  a  way  to  heaven,  without 
holiness  or  moral  honesty. 

§10.  3.  Distinctly  explaining  and  enforcing  pmiic- 
Ailar  duties;  and  opposing  particular  sins.  It  is  true, 
the  whole  scheme  of  gospel  duty  is  deducible  fi^omthe 
general  heads  of  faith  and  love;  but,  alas!  most  men's 
minds  are  slow,  confused,  and  erroneous  in  long  deduc- 
tions; and  it  it  our  business  to  lead  them  on  in. every 
step,  and  to  shew  what  particular  duties  to  God,  our 
neighbor,  and  oursehes,  will  flow  from  tbese  principles, 
and  arc  necessary  to  make  the  man  of  God  perfect. 
We  must  particularly  teach  them  to  "add  to  their  faith 
virtue,  knowledge,  temperance,  patience,  godliness, 
brotherly  kindness,  and  charity,"  if  we  would  not  leave 
them  blind,  and  unfruitful.*  And  we  should,  in  a 
particular  manner,  speak  of  "the  fruits  of  the  Spirit,  as 
love,  joy,  peace,  long-suffering,  gentleness,  goodness, 
faith,  meekness,  and  temperance;"  and  at  proper  sea- 
sons explain  and  enforce  each  of  them.t  We  should 
apply  the  lamp  of  the  word  to  detect  and  disgrace  all 
the  particular  "works  of  darkness,"  and  to  make  man- 
ifest <'thc  fruits  of  the  flesh;  such  as  adultery,  lascivious- 

•  2  I'd.  i,  7.  t  Gi^l-  ■^'.  22,  23. 


'  Of  part  kill  cti'  Preaching.  631 

iiess,  wrath,  strife,  seditions,  heresies,  cnvyings,  mur- 
ders, drunkenness,  revellings,  and  sucli  like."* 

§11.  If  I  should  read  to  a  sick  person  a  learned  lec- 
ture on  the  benefit  of  liealth,  and  exhort  him  to  take 
care  to  recover  it,  but  never  inquire  into  the  nature  of 
his  disease;  or  prescribe  proper  methods  and  medicines 
for  the  cure,  he  would  hardly  acquiesce  in  me  for  his 
physician,  or  resign  to  me  the  care  of  his  bodily  health. 
Nor  is  it  a  more  likely  way  to  the  soul's  health,  to  rest 
in  mevt  general  exhortations  to  holiness,  without  dis- 
tinctly handling  the  several  branches  thereof,  and  the 
opposite  sins. 

§12.  4.  Partlcidarhj  applying  to  i\\c  several  cases, 
tempers,  and  experiences  of  the  hearers.  Besides  many 
thoughts  suited  in  general  to  all  cases,  there  might 
properly  arise  in  the  application  of  most  subjects, 
thoughts  distinctly  proper  to  the  converted  and  uncon- 
verted; to  notional  hypocrites,  and  mere  moralists,  to 
mourners,  to  backsliders,  and  lazy  Christians;  and  at 
several  times  to  a  much  greater  variety  of  characters 
and  persons.  Now  such  particular  addresses,  when 
the  case  is  drawn  in  a  lively  manner,  and  in  tiie  natural 
language  of  the  sort  of  men  intended,  and  judiciously 
and  artfully  treated,  are  the  closest,  most  weighty,  and 
most  useful  parts  of  the  application. 

§  13.  That  this  is  the  true  way  of  addressing  an  an 
ditory,  viz.  to  divide  them  into  several  classes,  and  dis* 
tinctly  speak  to  each,  will  be  plain,  if  we  look  througlv 
the  apostolic  writings,  and  I  might  add,  the  prophetic 
also  with  this  view;  and  we  shall  find  that  both  proph- 
ets and  apostles  frequep.tly  take  care  to  d/s/'niguish  the 
holy  and  the  vile,  the  converted  and  the  uncon- 
verted.    As  for  instance,  as  to   their  Lnoidcdgc  ond 

•Gal.  V,  19,  21. 


532  The  Chrislian  Preacher. 

apprehension  of  things:  "the  natural  man  receivcth 
not  the  things  of  the  Spirit,  they  are  foolishness  to  him, 
he  cannot  know  them:  but  the  spiritual  judge  all 
things."*  And  also  as  to  their  obedience  to  the  law; 
"The  carnal  mind  is  enmity  against  God,  is  not  sub- 
ject to  God's  law,  nor  can  be  subject,  or  please  God."t 

§  14.  They  particularly  reprove  scoffers,  and  confute 
gainsayers:  "Behold  ye  despisers,  and  wonder,  and 
perish."  For  instance,  those  who  denied  or  cavilled 
at  the  resurrection;  ^'Thoufool,  that  which  thou  sow- 
est  is  not  quickened  except  it  die,  &c."t  And  also 
those  that  were  for  a  faith  without  works;  ''Wilt  thou 
know,  vaiti  man,  that  faith  without  works  is  dead. 
Svc."i| 

§15.  They  address  carnal  stupid  sinners  in  an  aw- 
ful wa3';  denounce  "woe  to  them  that  are  at  ease;"  as 
Paul,  when  he  had  made  Felix  tremble;§  or  as  Ste- 
phen, "  Ye  stiff^-neched  and  uncircumcised."  &c.1[ 

^16.  They  lead  convinced  sinners  to  Christ;  to 
those  that  are  enquiring  they  say,  ''If  ye  will  inquire, 
inquire  ye,  return,  come;  turn  to  the  strong  hold;  if  the 
l^ord  hath  torn,  he  will  heal."  "Repent  and  be  bap- 
tized in  the  name  of  the  Lord  Jesus,  for  the  remission 
of  sins,"  &c.  "Believe  on  the  Lord  Jesus  Christ,  &c. 

^{'7.  They  reason  with  the  moralist,  and  those 
I  hat  'trust  in  themselves  that  they  are  righteous;" 
shewing  their  righteousness  is  "as  fiithy  rags."  ''The 
law  saith,  there  is  none  righteous,  but  ail  the  world  are 
guilty  before  God,  therefore  by  the  deeds  of  the  law 
shall  no  flesh  be  justified;  but  the  righteousness  of  God 
is  manifested,  that  God  might  freely  justify  them  that 
believe  on  Jesus,  therefore  man   is  justified   by  faith; 


•  1  Cor.  ii,  14,  15.  f  Rom.  viii,  7,  8.  :^  1  Cor.  15. 

Jjurijcsii.  §    Acts  x.\iv,  2i.  ^  Acis  vn,  51,  54, 


Of  particular  Preaching.  6S3 

boasting  is  excluded  by  the  law  of  faith."*  "And  ye 
received  the  Spirit  by  the  hearing  of /«// A;  the  gospel 
was  before  preached  to  Abraham;  they  that  are  of  the 
works  of  the  law  are  under  the  curse.  But  the  law 
could  not  disannul  the  covenant  confirmed  before,  but 
was  a  schoolmaster  to  bring  us  to  Christ,  that  we  might 
be  justified  by  JazV/i;  they  then  that  arc  Christ's  are 
Abraham's  seed  and  heirs  according  to  the  promise."t 

§  18.  They  sharply  rebuke  and  expose  pretending 
hypocrites,  shewing  them  their  abominations,  detect- 
ing and  confounding  the  wretches  that  "delight  to 
know  God's  ways,  and  hear  his  word,  but  will  not 
do  it."  As  Peter;  "Thou  hast  no  part  in  this  matter; 
thy  heart  is  not  right  in  the  sight  of  God;"J  and  James; 
*-Shew  me  thy  faith  without  thy  works; — the  devils  be- 
lieve and  tremble.''^ 

§  19.  They  rouse  and  encourage  Christians,  who 
have  but  little  strength,  and  to  persuade  them  to  make 
farther  advances  in  religion,  that  he  that  is  'feeble  may 
be  as  David."  "Ye  are  dull  of  hearing;  for  the  time 
ye  ought  to  have  been  teachers;  strong  meat  belongeth 
to  them  that  are  of  full  age;  therefore,  leaving  the  first 
principles,  let  us  go  on  to  perfection."]! 

§20.  They  deal  with  the  several  sorts  of  distempered 
Christians  tenderly,  and  yet  plainly,  and  faithfully; 
as  particularly,  with  those  who  idolize  one  minister, 
and  despise  others;  telling  them,  it  is  not  by  miglit  and 
power  of  man,  but  by  God's  Spirit,  that  the  gospel  is 
successful.  "While  one  saith,  I  am  of  Paul,  and  an- 
other, I  am  of  Apollos,  are  ye  not  carnal?  Who  is 
Paul  or  Apollos,  but  ministers  by  whom  yc  bt'lieved? 
It  is  God  that  giveth  the  increase;  Paul,  Apollos,  Ce- 
phas, all  are  yours."ir    They  endeavor  to  soften  those 

•  Rom.  ;ii.  t  Gal.  iii.  *  Acts  viii    21. 

§  Jaoie»  ii.  I  Hv.b   v,  6.  M  1  Cor.  iii. 

80 


634  The  Christian  Preacher. 

of  too  rigid  a  temper,  exhorting  them  not  to  speak  to 
the  grief  of  those  whom  God  hath  smitten:  as,  "Ye 
ought  rather  to  forgive  and  comfort  him;  I  beseech 
you  to  confirm  your  love  towards  him  "*  "If  a  man 
be  overtaken  in  a  fault,  restore  him  in  the  spirit  of 
meekness,  considering  lest  thou  also  be  tempted. "f 
They  talk  roundly  to  those  who  are  apt  to  make  God 
theauthor  of  sin;  who  say,'' We  unavoidably  pine  away 
in  our  iniquities,  and  how  can  we  then  be  saved?" 
As  in  James,  "Let  no  man  say  I  am  tempted  of  God; 
for  God  tempteth  not  any  man."J 

§21.  Declining  CAr26'/ia?is  are  quickened,  awakened, 
and  put  in  mind  of  the  love  of  their  espousals:  *  Be 
watchful  and  strengthen  the  things  which  remain  that 
are  "ready  to  die."|| 

§22.  They  awfully  warn  those  who  are  in  danger  of 
sinning;  and  falling  back  to  perdition;  telling  them, 
"the  righteousness  they  have  done  will  be  remember- 
ed no  more:"  and  "God's  soul  will  have  no  pleasure 
in  them."  "It  is  imposible  for  those  who  were  once 
enlightened,  &c.  if  they  fall  away,  to  renew  them  again 
to  repentance,  seeing  they  crucify  the  Son  of  God 
afresh."^ 

§23.  They  encourage  the  persecuted  and  afflicted; 
telling  them,  "When  they  pass  through  tlie  lire  and 
water,  God  will  be  with  them,"  and  that  "when  they 
ure  tried  they  shall  come  forth  as  gold,  and  be  the 
Lord's  in  that  d  y  when  he  raaketh  up  his  jewels." 
'^The  sufferings  of  this  present  time  are  not  worthy  to 
be  compared  with  the  glory  that  shall  be  revealed. "ff 
^'We  are  compassed  with  a  cloud  of  witnesses;  Jesus 
endured  the  cross,  and  is  set  down  at  the  right  hand  of 


•  2  Cor. 

u,7.                tGal.vi, 

1. 

*  Jam.  i 

,  13. 

§  Rev.  iii,  2. 

yHtb.  vi,  4. 

^  K(,in. 

viii,  18. 

Of  particular  Preaching.  6Z5 

the  Majesty  on  high;  whom  the  Lord  loveth  he  chas. 
teneth,  and  that  for  our  profit;  cliastciiing  yeilds  the 
peaceable  fruits  of  righteousoebs."*  And  mure  paiti- 
cu.arly  those  that  lament  relations  dead  in  Chnst;  are 
told  they  stall  go  to  be  happy  with  them,  though  the 
dead  shall  not  return:  "Sorrow  not  as  do  others  that 
have  no  hope;  for  those  that  sleep  in  Jesus  will  God 
bring  with  him."t 

§24.  There  are  also  particular  lessons  for  strong 
Cliristians,  viz.  to  be  tender  to  the  weak,  and  to  be 
public-spirited,  that  as  "Ephraim  should  not  envy 
Judah,  so  neither  should  Judah  vex  Ephraim:"  "Him 
that  is  weak  in  the  faith  receive: — Let  not  him  that 
eateth  de>pise  him  that  eateth  not; — Let  none  put  a 
stumbling-block  in  his  brother's  way; — Let  not  your 
good  be  ill  spoken  of; — Hast  thou  faith?  have  it  to  thy- 
self;— Bear  the  infirmities  of  the  weak; — Let  every  one 
please  hi§  neighbor  for  his  good  to  edification.'^ 
"Knowledge  puffcth  up:  but  charity  edifieth; — Let  not 
your  liberty  be  a  stumbling-block  to  the  weak, — nor 
through  thy  knowledge  let  thy  weak  brother  perish,  for 
whom  Christ  died; — If  meat  make  my  bi  other  to  of- 
fend, I  will  eat  no  flesh  whilst  the  world  stands."J 
Again,  they  are  told,  tnat  "a  mark  is  set  upon  the  men" 
that  deplore  the  sins  of  the  times;  and  "a  book  of  i'e- 
membrance  is  written"  for  those  who  distinguish 
themselves  I  y  their  piety  in  times  of  abounding  wick- 
edness. ''Thou  hast  a  it  w  names  who  have  not  defiled 
their  garments;  and  they  shall  walk  with  me  in  white, 
for  they  are  worthy." || 

§25,  You  find  also  a  suitable  portion  for  those  who 
are  groaning  under  corruption;  who  complain  they 
Were  "shapcn  in  ini(iuity,"  and  their  actual -en  ors  are 


Heb.  siW.        1 1  Thes.  iv,  13,  14.        i  Rom.  xvi 
§  Cor.  viii.  ftKcv  i.i,  4. 


636  The  Christian  Preacher. 

past  understanding;"  although"!  am  carnal,  sold  un- 
der sin,  and  what  I  would  1  do  not,  and  what  I  hate 
that  do  I;  in  my  flesh  dwells  no  good,  and  to  perform 
good  I  find  not,  yea,  with  the  flesh  1  serve  the  law  of 
sin,  (Oh  wretched  man  that  I  am!")  yet,  ''1  consent  to 
God's  law,  and  delight  in  it  after  the  inner  man;  it  is 
not  then  1  that  do  this  evil,  but  sin  that  dwelleth  in 
me.  I  thank  God»through  Jesus  Christ;  with  my  mind 
I  serve  God's  law,  and  God  will  deliver  me  from  the 
body  of  this  death."*  And  Ihey  are  told  how  God 
hath  '^laid  on  Christ  our  iniquities;"  and  he  will  be 
"the  Lord  our  righteousness  and  strength."  "If  any 
man  sin,  we  have  an  advocate  with  the  Father,  Jesus 
Christ  the  righteous."! 

§26^  The  humble  and  penitent,  who  are  of  a  contrite 
spirit,  and  tremble  at  God's  word,  are  comforted:  "Ye 
were  sorry  indeed,  it  was  but  for  a  season; — it  was  af- 
ter a  godly  manner; — I  rejoice  in  it; — Such  sorrow 
worketh  repentance  not  to  be  repented  of; — It  wrought 
in  you  carei'ulness,  fear,  desire,  zeal,  and  revenge;  you 
have  approved  yourselves  clear  in  this  matter."! 

§27.  They  who  'want  direction,  and  cry  out,  "Oh 
that  my  ways  were  directed  to  keep  thy  statutes!"  are 
sent  to  God  for  counsel.  "-If  any  man  lack  wisdom, 
let  him  ask  it  of  God,  i\nd  it  shall  be  given  him."§ 

§28.  The  deceiver  and  the  deceived  (viz.  those  of 
evii  minds,  who  seduce  others,  and  those  that  are  mis- 
led in  the  simplicity  of  their  hearts)  are  to  be  distinctly 
and  differently  treated;  'On  some  have  compassion 
and  others  save  \\ith  fear."i| 

§29.  As  for  those  of  the  house  of  Israel  in  desertion, 
who  mourn  a  iter  the  Lord,  who  walk  in  darkness 
and  sec  no  lignt,  and  say,  "the  Lord  hath   forsaken 

*  Horn.  vii.         ■\  Jolin  ii,  J.         i  2  Cor.  vii, 
■5  James  i,  5.        |)  Jiide  22. 


Of  particular  Preaching.  637 

rne,"  there  were,  I  believe  few.  if  any,  in  those  days  of 
the  plentiful  effusion  of  the  Spirit,  when  the  cjospel- 
church  was  in  its  infancy,  and  ''a  nation  was  to  be 
born  in  a  day,"  but  few,  1  say,  who  had  doubts  about 
their  sincerity;  they  had  persrcutions,  disticss.  and  ex- 
ercises of  another  sort;  and  those  were  sufficient.  I 
am  apt  to  think  such  cases  were  also  rare  in  the  begin- 
ning of  the  reformation  from  popery;  which  seems  to 
be  the  occasion  of  some  of  the  fust  reformers  confound- 
ing faith  with  assurance.  However,  there  are  laid  up' 
in  the  New  Testament,  some  proper  hints  of  counsel, 
for  such  as  should  in  after  times  labor  under  the  hid- 
ings of  God's  face;  as,  "To  examine  themselves; — for 

this  to  beseech  the  Lord; — to  clear  themselves  of  sin; 

not  to  faint  in  Vvell-doing;"  and  the  like. 

§30.  Brethren,  from  your  acquaintance  with  the 
Scripiurts,  you  will  easily  perceive  that  I  could  run  this- 
specimen  much  farther  through  the  sacred  writings. 
And  if  you  peruse  the  writings  of  the  most  powerful  and 
successful  preachers;  particularly  the  puritan  divines* 
you  will  see  that  they  herein  imitated  the  great  leaders 
of  the  Christian  profession;  and  were  large  in  their  par- 
iicular  ajyplicaiion  to  several  sorts  of  persons;  suiting 
their  discourses  to  all  the  variety  of  the  hearts  of  men, 
and  sorts  and  frames  of  Cnristians,  according  to  the 
precepts  of  Christianity,  and  1  may  add,  o{  trueoraio- 
ry.  In  this  way  they  found  their  own  hearts  warm- 
ed, and  thus  they  reached  the  heai  ts  of  their  hearers; 
whilst  many  were  imagining  the  minister  had  been 
told  of  their  case,  and  made  the  sermon  Un'them;  and 

•  Properly  speaking'  tl>osc  .ire  t;rnied  Puritnvs  \\li<)  were  p-ofcssod  fa- 
vorers of  a  fur-Jier  degree  of  n-formation  uiul  pnri' j  in  llie  church  ihna 
^A'ere  publicly  roimtenunrt-d,  hrforv  the  net  of  Unifi)rni!i> .  in  i  l>c-  reij.^n  of 
Charlts  llie  Second,  1662;  afier  this  period  'he  term  Noiicj  'for<iiist  be- 
came common;  to  which  siicreeds  ihe  jipp'ihiiion,  Dustitter.  Yi'.  it  is 
obscrviihle  that  th^;  Puritans,  j^ener.iil-.  spe:ikiiip.  only  wuiited  tl'O  «Iii:irli 
reformed;  the  Nniicotijormists,  libcr'y  fj-om  'inre;»soniihlf  ivipnntif.n;  uiiil 
i^St  modern  Disttniers  ohj.jct  to  aii  cm/  estul/Ittlnneitt.3  of  rcli^iun. 


03S  The  Chrisiian  Preacher. 

so  was  verified  tliat  passage,  ''The  word  of  God  is 
quick  and  poweiful — a  discerner  of  the  thoughts  and 
intents  of  the  hearts'^* 

§31.  Now  what  success  can  we  reasonably  expect^  if 
we  do  not  take  into  close  consideration  the  cases  of 
our  several  spiritual  patients?  If  a  man,  professing  ph3's- 
ic,shouid  adminisler  or  prescribe  one  constant  medicine 
for  fevers,  and  another  for  consumptions,  and  so  for 
ot'ner  distempers,  without  considering  the  age,  constitu- 
tion, strength,  and  way  of  livirg  of  his  patient;  and  not 
vary  his  method  and  medicines  as  those  vary,  we 
should  hardly  call  this  the  regular  practice  of  physic. 
Nor  can  I  think  this  general  and  undistinguishing  way 
will  be  more  safe,  or  likely  to  answer  its  end,  in 
divinity  than  in  medicine. 

§32.  (II.)  Now  I  rest  persuaded,  brethren,  the 
thing  is  so  evident  you  cannot  but  allow  it  is  best  to 
suit  ourselves  to  all  the  variety  of  tempers  and  experi- 
ence of  the  hearers,"  if  rt  can  be  done;  and  I  hope  some 
thoughts  may  be  successfully  offered  upon  the  way 
uow  this  skill  many  be  attained. 

1.  Above,a!!,  then  carefully  siiichj  your  otvn  hcar/s, 
and  preach  ovT^r  the  ruder  sketches  of  your  sermo«5/o 
yourselves  fjrst;t  by  which  means  the  correspondent 
workings  of  your  own  hearts  and  affections  may  fur- 
nish you  with  proper  thoughts  wherewith  to  apply 
closely  to  all,  whose  temper,  experience,  and  case  are 
like  your  own:  for  what  is  supplied  to  your  imperfect 
notes,  out  of  the  applicatory  meditations  of  your  own 
minds  on  the  subject,  will  very  probably,  according  to 


•  Heb,  iv.  12. 
•\  T!ie  metliod  recommended  here  by  llie  Tntnr,  was,  we  arc  informed 
by  'Ir.  Orton.  eKemphrtid  by  the  pupil.  I)r  Doddri  [ire,  wiili  i^rcat  advail- 
tAs^i-.  I  vvodld  here  insert  the  passage  but  tliat  I  cdce  it  for  gTiUiled  the 
Cnristinii  Preacher  will  have  in  his  library  the  valuable  publcation  reft  r- 
i-i-il  to,  Ortons  Memuirs  of  the  Life,  Character,  .lud  Wriunjjs  of  Dr.  Dvi- 
4.iJ:jc,  second  edition,  p   26,  &c. 


Of  particular  Preaching.  ^^% 

the  usual  way  of  the  Spirit,   happily  and  povverfuliy 
reach  those  ot*  the  same  make  in  hke  circumstanecs. 

§33.  ii.  But,  alas!  one  man's  expeiience  I'alls  far 
short  of  all  the  variety  of  men's  hearts,  and  of  the  Si»ir- 
it's  work;  nay,  tiiose  whose  heads  are  turned  for  close 
and  regular  thoui^ht,  and  whose  time  has  heen  spent  in 
study  and  letters,  as  they  go  on  more  rationally  and 
evenly  in  religion,  have  less  variety  of  experience  than 
many  of  a  different  mould  and  way  of  thinking  Here  it 
will  be  needful  then  to  look  out  of  ourselves,  and  take 
a  large  view,  in  oider  to  be  acquainted  with  cases  and 
tempers  different  from  our  own;  and  with  such  methods 
of  tile  Spirit's  work,  as  we  ourselves  have  never  expe- 
rienced, but  many  others  have.  Now  the  best  and 
original  way  of  getting  this  acquaintance  with  men^ 
and  with  God's  workings  in  them  (and  I  may  add,  of 
Satan's  workings  also)  is  by  convevsing  freely  with 
the  serioii'i  people  of  our  flock. 

§34.  I  know  your  thoughts  u  ill  prevent  me  with  an 
objection:  you  will  say,  this  is  almost  impracticable; 
especially  amongst  persons  of  politeness  and  figure, 
these,  alas!  too  rarely  will  use  any  such  freedom  with 
us,  in  laying  open  their  hearts,  and  communicating 
their  experience  to  us,  as  may  give  us  the  needful  in- 
foimation.  If  we  ever  do  anive  at  any  ac(|uaintance 
with  the  experience  of  Christians,  little  thanks  are  due 
to  such  as  these;  they  expect  we  should  preach  suita- 
bly to  them,  and  that  with  as  much  reason  as  Nebu- 
chadnezzar demanded  of  the  wise  men  to  interpret  a 
dream  they  knew  not.  The  middle  and  lower  sort  of 
people,  indeed,  are  more  unreserved  to  grave  ministers 
of  age  and  standing,  but  will  hardly  use  the  sajiie  free- 
dom with  young  men. 

§35.  To  help  you  over  this  difhculty,  I  would  ob- 
serve, that  as  for  the  polite,  and  men  of  some  thought 


640  The  Christian  Preacher. 

and  reading,  youi'  own  expeiience,  with  the  allowances 
and  corrections  a  moderate  skill  in  human  nature  will 
enable  you.  to  make,  may  lead  you  into  happy  conjec- 
tures at  their  way  of  thinking.  Besides,  in  thetmieof 
their  visitation,  under  some  sore  alfliction,  you  will 
find  them  more  communicative;  and  an  hour's  free, 
discourse,  with  such  as  can  give  a  rational  and  intelli- 
gible account  of  themselves,  in  a  season  when  they  are 
disposed  to  do  it,  is  as  valuable  and  useful,  as  it  is  rare 
and  difficult  to  enter  into. 

§36.  3.  Again,  have  an  eye  upon  the  serious  youth, 
whom  nature  and  providence  hus  designed  to  place  in 
a  superior  class;  and  especially  at  a  time  when  the  im- 
pressions of  religion  are  new  to  them.  You  will  find 
them  more  open  than  elder  persons,  if  you  court  their 
intimacy,  and  relieve  their  bashfulness;  and  if  you  can 
see  into  the  heart  of  a  youth,  then,  with  the  proper  al- 
lowances for  alterations  that  age  and  business  will 
make,  you  may  pretty  well  guess  at  their  turn  of  mind 
in  more  advanced  years. 

§37.  4.  With  the  generality  of  serious  and  more  ad- 
vanced Christians,  there  needs  not  so  much  nicety  to 
get  into  such  spiritual  intimacy  with  them  as  we  de- 
sire; the  laying  aside  of  nicety  and  ceremony,  and  get- 
ting into  such  a  grave  f^ood  natwed  way  as  our  char- 
acter requires,  is  more  than  half-way  to  our  purpose. 
Where  this  is  insutfieient  to  encourage  the  people  to 
freedom,  lead  them  into  it  by  communicating  first, 
either  what  youisclves  have  experienced,  under  the 
name  of  a  thiid  person  (if  modesty  or  prudence  require 
it)  or  else  what  you  have  learned  from  others  without 
betraying  the  confidence  they  have  put  in  you.  By  these 
methods  we  shall  sel  iom  fail  of  drawing  serious  people 
on  to  such  a  freedom,  as  will  be  of  use  to  them  and 
ourselves.  If  we  heartily  go  about  it,  we  are  pretty 
sure  to  succeed. 


of  particular  Prtach'nig.  Oil 

§.^8.  5. 1  may  farther  hint  at  a  compendious  way  for 
gaining  much  knowledge  of  men's  hearts  in  a  little 
time,  viz.  If  you  have  any  tolerable  skill  in  the  diflcr- 
ent  tempers  and  complexions  of  mankind,  distribute,  in 
your  tliougl.ts.  }  our  people  into  classes,  accordn-g  to 
their  natural  genius  and  temper,  and  select  one  of  each 
class,  v\ith  whom  to  be  more  particularly  acquainted; 
for  amongst  those  whom  nature  has  formed  alike,  you 
will  hnd,  upon  further  inquiry,  a  striking  uniformity  in 
the  Spirit's   work  and  way  of  proceeding  with  them. 

^39.  6.  1  might  recom.mend  away  of  knowing  these 
things  at  second  hand,  viz.  from  the  most  popular  and 
experimental  authors.  But  this  way  is  far  inierior  to  the 
other;  we  shall  but  faintly  paint  any  phenomenon  of 
the  heart,  by  copying  another  picture;  it  is  infinitely 
preferable  to  do  it  from  the  life.  Yet  would  1  earnestly 
recommend  the  perusal  of  such  authors  as  deal  much 
in  an  experimental  strain,  and  have  been  very  success- 
ful in  it;  but  with  adinerent  design,  viz.  That  we  may 
learn  from  them,  how  to  describe,  in  a  discreet  and 
lively  mannei'.  s'.ch  cases  as  wc  ourselves  have  ob- 
served; and  how  to  address  properly  to  those  ca^es 
with  the  like  thoughts  and  expressions,  as  have,  in  the 
course  of  their  preaching  happily  answered  the  end. 

§40.  After  all,  rightly  to  divide  the  word  of  truth, 
with  true  wisdom,  is  a  matter  of  no  sniali  diOiculty; 
but  if  we  carefully  and  diligently  go  about  it — with  a 
zeal  for  oui  Master's  interest,  and  sensible  of  our  own 
insufficiency,  asking  wisdom  of  God — we  know  he 
givcth  libeially,  and  will  surely  make  us  wise  to  win 
souls,  to  the  honor  of  his  name,  and  our  own  rejoic- 
ing in  the  day  of  the  Lord  Jesus.  To  whom  with  the 
Father  and  Holy  Spirit,  that  one  Ooil  whom  wc  adore, 
be  paid  the  highest  honors  and  praises  to  eternal  njjes. 
Amen. 

81 


RULES  FOR  THE  PREACHER'S  CONDUCT. 


BY    REV.    ISA\C    WATTS,  D.D. 

§1.  Introduction.  The  subject  stated.  §2.(1.)  Take  heed  to  your  per- 
sonal religiov.  §S.  As  to  its  realuy  and  evidence,  liveliness  and 
power,  growth  and  increase.  §  t.  Which  will  have  many  happy  eHects. 
§5.  (n.)  Take  heed  to  your  pkivai  e  studies.  General  studies. 
$6.  Paiticular  studies.  §7.  Particular  rules  in  preparatory  studies. 
1.  In  choosing  a  text.  §S.  2.  In  handling  a  text,  §9  3-  In  speaking  of 
the  thinpb  of  God.  §10.  Of  duties.  $11.0f^race.  §12—16.  The  gospel 
is  tiie  07i/v  eHectual  means  of  salvation.  §17  4  Distinguish  the  differ- 
ent characters  of  hearers.  §18.  5.  Teacii  ttiem  to  build  their  faith  on 
solid  grounds.  §19  6.  In  every  sermon  bring  something  practical. 
§20.  7.  Impose  nothing  on  them  but  what  Christ  hath  imposed.  §21.  8. 
Remember  you  have  to  do  with  each  of  the  human  faculties.  The  un- 
derstand^ig  and  §22.  The  reasoning  powers.  §23.  "i'he  imagination. 
§24.  Tiie  memory  §23.  The  conscience,  will,  and  affections.  §26.  9. 
Borrow  the  art  of  reasoning  and  persuasion  from  the  holy  scriptures. 
§27.  10.  Be  not  slothful  or  negligent  in  your  weekly  preparation  fur  the 
pulpit.  §28.  (III.)  Take  heed  to  your  public  labors.  1.  Apply  to 
the  work  with  pious  delight.  §29.2  Get  the  heart  into  a  temper  of  di- 
vine love.  §jO.  3.  Go  forth  into  tlie  strength  of  Christ.  §31.  4  Get 
the  substance  of  yo'ir  sermon  wrought  into  your  head  and  heart.  §32.5. 
Do  not  confine  yourself  precisely  to  private  preparations.  §33.  6.  I'rop. 
er  attention  sIk  uld  be  paid  to  elocution.  §;)4.  7.  Be  very  solicitous 
about  success.  §05.  (IV.)  Take  heed  to  your  whole  conversa- 
iioN  in  the  world.  1.  Let  it  be  blameless  and  inoffensive.  §36.  2  Ex- 
emplary in  all  duties.  §j7.  9.  Grave  and  maidy,  yet  pleasani,  and  en- 
gaging. §38.4  Attended  with  much  self  denial  and  meekness  §39.5. 
Fruiifui  and  edifying.  §40.  (V.)  These  duties  e.vfosced.  §41.  By 
the  dec:iying  interests  ol'  religion.  §42.  By  the  awful  circumstances  of 
a  dying  bed.  §13  By  the  solemn  account  we  must  give  of  our  minis- 
tvy.  §45.  By  all  the  terrors  of  the  sacred  volume,  and,  §45.  B;  all  the 
jo}  s  of  paradise. 

§1.  WHEN  true  religion  falls  under  a  general  and 
remarkable  decay,  it  is  time  for  all  that  are  concerned 
to  awaken  and  rouse  themselves  to  fresh  vigor  and 
activity,  in  their  several  posts  of  service.  If  the  in- 
terests of  piety  and  virtue  are  things  fit  to  be  encour- 
aged and  maintained  in  the  world,  if  the  kingdom  of 
the  blessed  God  among  men  be  worthy  to  be  sup- 
ported, surely  it  is  a  necessary  and  becoming  zeal  for 
every  one  who  hath  the  honor  to  be  a  minister  of 
this-^  kingdom  to  take  alarm  at  the  appearance  of  such 
danger:  and  each  of  us   should  inquire.   What  can  I 


Rules  of  Mhi'islerlal  Conduct.  643 

do  to  strengthen  the  things  tliat  remain  and  are  ready 
to  die,  as  well  as  to  recover  what  is  lost?  Let  my 
brethren  therefore  in  the  ministry  forgive  me  if  I  pre- 
sume, at  this  season,  to  set  before  them  a  plain  and 
serious  exhortation.  What  I  have  to  say  on  this  sub- 
ject shall  be  contained  under  four  general  heads. 

I.  Take  heed  to  your  own  personal  j-el/gion,  as 
absolutely  necessary  to  the  right  discharge  ol  the  min- 
isterial otVice. 

II.  Take  heed  to  your  lyrivate  studies,  and  prcpara 
tion  for  public  service. 

III.  Take  heed  to  your  jmhlic  labors,  anO  actual 
ministrations  in  the  church. 

IV.  Take  heed  to  your  conversation  in  the  world, 
and  especially  among  the  flock  of  Christ  over  which 
you  preside.  Bear  with  mc  while  1  enlarge  a  little 
upon  each  of  these. 

§2.  (I.)  Take  heed  to  your  personal  religion, 
especially  to  the  work  of  God  in  your  own  heart,  as 
absolutely  necessary  to  the  right  discharge  of  the  min- 
isterial work.  Surely  there  is  the  highest  obligation 
on  a  preacher  of  the  gospel  to  believe  and  piactise 
what  he  preaches.  lie  is  under  the  most  powerful 
and  sacred  engagements  to  be  a  Christian  himself, 
who  goes  foith  to  persuade  the  world  to  become 
Christians.  A  minister  of  Christ,  who  is  not  a  lu^arty 
believer  in  Christ,  and  a  sincere  follower  of  him,  is  a 
most  shameful  and  inconsistent  character,  and  forbids 
in  practice  what  he  recommends  in  words  and  sen- 
tences. 

But  it  is  not  enougli  for  a  minister  to  have  a  com- 
mon degree  of  piety  and  virtue,  eijual  to  the  rest  of 
Christians,  he  should  transcend  and  surpass  others. 
The  leaders  and  officers  of  the  army  under  the  blessed 
Jesus  should  be  more  exp<it  in  the  Ciiri^lian  exercises, 


645  The  Christian  Preacher. 

and  more  advanced  in  the  holy  warfare,  than  theii' 
iellovv-soldicrs  are  supposed  to  be:  2  Cor.  vi,  4.  In 
all  things  approving  ourselves  (saith  the  apostle)  as  the 
ministers  of  God,  in  much  patience,  &c.  and,  I  may 
add,  in  much  of  every  Christian  grace.  A  small  and 
low  degree  of  it  is  not  sufficient  for  a  minister;  see 
therefore  not  only  that  you  practsie  every  part  and 
instance  of  piety  and  virtue  which  you  preach  to  oth- 
ers, but  abound  therein,  and  be  eminent  beyond  and 
above  the  rest,  as  your  station  in  the  church  is  more 
exalted,  and  as  your  character  demands. 

Now  since  your  helps,  in  the  way  to  heaven,  both 
as  to  the  knowledge  and  practice  of  duty,  are  much 
greater  than  what  others  enjoy,  and  your  obstacles 
and  impediments  are  in  some  instances  less  than 
theirs,  it  will  be  a  shameful  thing  in  you,  as  it  is  a 
matter  of  shame  to  any  of  us,  to  sink  below  the  char- 
acter of  other  Christians  in  the  practice  of  our  holy 
religion,  or  even  if  we  do  not  excel  the  most  of  them; 
since  our  obligations  to  it,  as  well  as  our  advantages 
for  it,  are  so  much  greater  than  those  of  others. 

§3.  1.  Take  heed  therefore  to  your  own  practical 
and  vital  religion,  as  to  the  realiti/,  and  the  clear  un- 
doubted evidence  of  it  in  your  consciences.  Give 
double  diligence  to  make  your  calling  and  election 
sure.  See  to  it,  with  earnest  solicitude,  that  you  be 
not  mistaken  in  so  necessary  and  important  a  concern; 
for  a  minister  who  preaches  up  the  religion  of  Christ, 
yet  has  no  evidence  of  it  in  his  heart,  will  lie  under 
vast  discouragements  in  his  work;  and  if  he  be  not  a 
reid  Christian  himself,  he  will  justly  fall  under  double 
damnation. 

Call  your  o\vi\  soul  often  to  account;  examine  the 
temper,  the  IVainc,  and  the  motions  of  your  heart  with 
all  holy  severity,  so  that  the  evidences  of  your  taith  in 


Rules  of  Ministerial  Conduct.  645 

Jesus,  of  your  reptMitance  for  sin,  and  of  your  conver- 
sion to  God,  be  many  and  fail-,  be  stroi.g  and  unques- 
tionable; that  \  ou  may  w  alk  on  with  courage  and 
joyful  liope  toward  heaven,  and  lead  on  the  flock  of 
Christ  thither  with  holy  assurance  and  joy. 

2.  Take  heed  to  your  own  religion,  as  to  the  live- 
liness and  pouer  of  it.  Let  it  not  be  a  sleepy  thing 
in  your  bosom,  but  sprightly  and  active,  and  always 
awake.  Keep  your  own  soul  near  to  God,  and  in 
the  way  in  which  you  first  came  near  him,  i.  e.  by 
the  mediation  of  Jesus  Christ.  Let  no  distance  and 
estrangement  grow  between  God  and  }  ou,  between 
Christ  and  you.  Maintain  much  converse  with  God 
by  prayer,  by  reading  his  word,  by  holy  meditation, 
by  heavenly-mindedness,  and  universal  holiness  in  the 
frame  and  temper  of  your  own  spirit.  Converse  with 
God  and  with  your  own  soul  in  the  duties  of  secret 
religion,  and  walk  alwa}s  in  the  world  as  under  the 
eye  of  God.  Every  leader  of  the  flock  of  God,  shtuld 
act  as  Moses  did,  should  live  as  "seeing  him  that  is 
invisible."* 

3.  Take  heed  to  your  personal  religion,  as  to  the 
growth  and  increase  of  it.  Let  it  be  ever  upon  the 
advancing  hand.  Be  tenderly  sensible  of  every  wan- 
dering affection  toward  vanity,  every  deviation  from 
God  and  your  duty,  every  rising  sin,  every  degree  of 
growing  distance  from  God.  Watch  and  pray  nuich, 
and  converse  much  v\  ith  God,  as  one  of  his  minis- 
tering angels  in  flesh  and  blood,  and  grow  daily  in 
confoimity  to  God  and  your  blessed  Savior,  who  is 
(he  first  minister  of  his  Father's  kingdom,  and  (he 
fairest  image  of  his  Father. 

•  Ileb.  si,  27. 


646  The  Christian  Preacher. 

§4.  Such  a  conduct  will  have  several  happy  injlu- 
ences  towards  the  fulfilling  of  your  ministry,  and  will 
render  you  more  fit  for  every  part  of  your  public 
ministrations. 

1.  Hereby  you  will  improve  in  your  acquaintance 
with  divine  things,  and  the  spiritual  parts  of  religion, 
that  you  may  better  teach  the  people  both  truth  and 
duty.  Those  who  are  much  with  God  may  expect 
and  hope  that  he  will  teach  them  the  secret  of  his 
covenant,  and  the  ways  of  his  mercy,  by  communica- 
tions of  divine  light  to  their  spirits,  ''The  secret  of 
the  Lord  is  with  them  that  fear  him,  and  he  will  shew 
them  his  covenant."  Luther  used  to  say,  that  he 
sometimes  got  more  knowledge  in  a  short  time  by 
piayei',  than  by  the  study  and  labor  of  many  houi's. 

2.  Hereby  you  will  be  more  fit  ^  to  speak  to  the 
great  God  at  all  times,  as  a  son  with  holy  confidence 
in  him  as  your  father,  and  you  will  be  better  prepar- 
ed to  pray  with  and  for  your  people.  You  will  have 
an  habitual  readiness  for  the  work,  and  inciease  in 
the  gift  of  prayer.  You  will  obtain  a  treasure  and 
iluency  of  sacred  language,  suited  to  address  God  on 
all  occasions. 

3.  Hcieby  you  will  be  kept  near  to  the  spring  of 
ail  grace,  to  the  fountain  of  strength  and  comfort  in 
your  work;  you  will  be  ever  deriving  fresh  anointings, 
fresh  influences,  daily  lights  and  powers,  to  enable 
you  to  go  through  all  the  difficulties  and  labors  of 
your  sacred  office. 

4.  Hereby,  when  you  come  among  men  in  your 
sacred  ministrations,  you  will  appear,  and  s^Deak,  and 
act  like  a  man  come  from  God;  like  Moses  with  a 
lustre  upon  his  face,  when  he  had  conversed  with 
God;  like  a  minister  of  the  court  of  heaven  employed 
in  a  divine  oOlcc;  like  a  messenger  of  grace  who  hath 


/ 

Rules  of  M'tiiistej'ial  Conduct.  6'it 

just  been  with  God,  and  roccived  iiibtructions  from 
him;  and  the  world  will  take  cognizance  oi"  you,  as 
they  did  of  the  apostks,  that  tlu-y  uere  men  who  hacJ^ 
been  with  Jesus.* 

ry.  This  will  better  furnish  you  for  serious  converse 
W'ith  (lie  souls  and  consciences  of  men.  by  givino;  you 
experimental  acquaintance  with  the  Ihincrs  of  relii>ion. 
as  they  are  transacted  in  the  heart.  You  will  learn 
moi*e  of  the  springs  of  siii  and  holiness,  the  workings 
of  nature  and  grace,  the  deceit  fulness  of  sin,  the  sub- 
tility  of  temptation,  and  the  holy  skill  of  coiuiter- 
working  the  snares  of  sin,  and  the  devices  of  Satan, 
and  all  their  designs  to  ruin  the  souls  of  men.  You 
will  speak  with  more  divine  compassion  to  wretched 
and  perishing  mortals;  with  more  life  and  power  to 
stupid  sinners;  with  more  sweetness  and  comfort  to 
awakened  consciences,  and  with  more  awfiil  language 
and  influence  to  backsliding  Christians. 

6.  You  will  hereby  learn  to  preach  more  powerful- 
ly in  all  respects  for  the  salvation  of  men,  and  talk 
more  feelingly  on  eyay  sacred  subject,  when  the 
power,  and  sense,  and  life  of  godliness  arc  kept  up^in 
your  own  spiiit.  Then  on  some  special  oc:asionsil 
may  not  be  improper  to  borrow  the  language  of  Da- 
vid the  prophet,  and  of  St.  Paul  and  St.  John,  two 
great  apostles,  though  it  may  be  be^t  in  public  to  sjieuk 
in  the  plural  number. — ''We  have  believed,  therefore 
we  have  spoken;  what  we  have  heard  and  leaiT.ed 
from  Christ,  we  have  declared  unto  you;  what  we 
have  seen  and  felt  we  arc  bold  to  speak;  attend  and 
we  will  tell  you  what  God  has  done  for  our  S()ul>." 
You  may  tl-,cn  at  proper  seasons  convince,  ilirect,  and 
comfort  other*^.  f)y  the  same  words  of  light  and  pourr. 

•  Arts  iv,  1.1. 


648  The  Christian  Preacher. 

of  precept  and  promise,  of  joy  and  hope,  which  have 
convinced,  directed,  and  comforted  you:  a  word  com- 
ing from  tlie  heart  will  sooner  reach  the  heart. 

§5.  (II-)  Take  heed  to  your  own  privabe  studies. 
These  private  studies  are  of  various  kinds,  whether 
you  consider  them  in  general,  as  necessary  to  furnish 
the  mind  with  knowledge,  for  the  office  of  the  sacred 
ministry;  or,  in  particular,  as  necessary  to  prepare  dis- 
courses for  the  pulpit. 

Those  general  studies  may  be  just  mentioned,  in 
this  place,  which  furnish  the  mind  with  knowledge  for 
the  work  of  a  minister;  for  though  it  be  known  you 
have  passed  through  the  several  stages  of  science  in 
your  younger  years,  and  have  made  a  good  improve- 
ment in  them,  yet  a  review  of  many  of  them  will  be 
found  needful,  and  an  increase  in  some  (so  far  as  leis- 
ure permits)  may  be  proper  and  useful,  even  through 
the  whole  course  of  life. 

But  amongst  all  these  inquiries  and  studies,  and 
these  various  improvements  of  the  mind,  let  us  take 
heed  that  none  of  them  carry  our  thoughts  away  too 
far  from  our  chief  and  glorious  design,  that  is,  tlic 
ministry  of  the  gospel  of  Christ.  L'^t  none  of  theui 
intrench  upon  those  hours  which  should  be  devoted 
to  our  study  of  the  bible  or  preparations  for  the  pulpit: 
and  whensoever  we  fmd  our  inclinations  too  much  at- 
tached to  any  particular  human  science,  let  us  set  a 
guard  upon  ourselves,  lest  it  rob  us  of  our  diviner 
studies,  and  our  best  improvement.  A  minister  should 
remember  that  himself,  with  all  his  studies,  is  conse- 
crated to  llie  service  of  the  sanctuary.  Let  every  thing 
b('  done  therefiHc  with  a  view  to  our  grer.t  end;  let  all 
the  rest  of  our  knowledge  be  like  lines  drawn  from 
the  vast  circumference  of  universal  nature,  pointing  to 
that  divine  centre.  God  and  religion;  and  Ictus  pursue 


kules  of  Ministerial  Conduct.  C49 

every  part  of  science;  with  a  design  to   gain   better 
qualifications  thereby  for  our  sacred  work. 

§6.  I  come  to  speak  of  those  pariicidar  studies 
which  are  preparatory  for  the  public  work  of  the  pul- 
pit; and  here  when  you  retire  to  compose  a  sermon, 
let  your  great  end  be  ever  kept  in  view,  i.  e.  to  say 
something  for  the  honor  of  God,  for  the  glory  of 
Christ,  and  for  the  salvation  of  the  souls  of  men:  for 
this  purpose  a  few  rules  may  perhaps  be  of  some 
service. 

One  great  and  general  rule  is,  Ask  advice  of  heav- 
en by  prayer  about  every  part  of  your  preparatory 
studies;  seek  the  direction  and  assistance  of  the  Spirit 
of  God,  for  inclining  your  thoughts  to  proper  subjects, 
for  guiding  you  to  proper  scriptures,  and  framing  your 
whole  sermon,  both  as  to  the  matter  and  manner,  that 
it  may  attain  the  divine  and  sacred  ends  proposed. — 
But  I  insist  not  largely  on  this,  here,  because  prayer 
for  aids  and  counsels  from  heaven  belongs  to  every 
part  of  your  wor.v,  both  in  the  closet,  in  the  pulpit, 
and  in  your  daily  conversation. 

§7.  Tile  pai'ticiUar  rules  for  your  preparatory  work 
may  be  such  as  these: 

1.  In  clwosing  your  texts  or  themes  of  discourse, 
seek  such  as  are  most  suited  to  do  good  to  souls,  ac- 
cording to  the  present  wants,  dangeis,  and  circumstan- 
ces of  the  people;  whether  for  the  instruction  of  the  igno- 
rant; for  the  conviction  of  the  stupid  and  senseless;  for 
the  melting  and  softening  of  the  obstinate;  for  tlie  con- 
version of  the  wicked;  for  the  edification  of  coinerts; 
for  the  comfort  of  the  timorous  and  mournful;  for 
gentle  admonition  of  backsliders,  or  more  s<'vcre  re- 
proof. Some  acquaintance  with  the  general  ease  and 
character  of  your  hearers  is  needful  for  this  end. 
82 


650  The  Ghristian  Preacha\ 

§8.  2.  In  handling  the  text,  divide,  explain,  illus- 
trate,  prove,  convince,  infer,  and  apply  in  such  a  man- 
ner, as  to  do  real  service  to  men,  and  honor  to  our 
Lord  Jesus  Christ.  Do  not  say  within  yourself,  how 
much  or  how  elegantly  can  I  talk  upon  such  a  text, 
but  what  can  I  say  most  usefully  to  those  who  hear 
me,  for  the  instruction  of  their  minds,  for  the  convic- 
tion of  their  consciences,  and  for  the  persuasion  of 
their  hearts?.  Be  not  fond  of  displaying  your  learned 
criticisms  in  clearing  up  the  terms  and  phrases  of  a 
text,  where  scholars  alone  can  be  edified  by  them;  nor 
gpend  the  precious  moments  of  the  congregation  in 
making  them  hear  you  explain  what  is  clear  enough 
before,  and  hath  no  need  of  explaining;  nor  in  proving 
that  which  is  so  obvious  that  it  wants  no  proof.  This 
is  little  better  than  trifling  with  Gcd  and  man. 

Think  not,  how  can  I  make  a  sermon  soonest  and 
easiest?  but  how  can  I  make  the  most  profitable  ser- 
mon for  my  hearers?  Not  what  fme  things  1  can  say, 
either  in  a  way  of  criticism  or  philosophy,  or  in  a  way 
of  oratory  and  harangue,  but  what  powerful  words 
can  I  speak  to  impress  the  consciences  of  them  that 
hear  with  a  lasting  sense  of  moral,  divine,  and  eternal 
things?  Judge  wisely  what  to  leave  out,  as  well  as 
what  to  speak.  Let  not  your  chief  design  be,  to  work 
up  a  sheet,  or  to  hold  out  an  hour,  but  to  save  a  soul. 

§9.  3.  In  speaking  ol  the  great  things  of  God  and 
religion,  remember  you  are  a  minister  of  Christ  and 
the  gospel,  sent  to  publish  to  men  what  God  has 
revealed  by  his  prophets  and  apostles,  and  by  his  Son 
Jesus;  and  not  a  heathen  philosopher,  to  teach  the  peo- 
ple merely  what  the  light  of  reason  can  search  out. 
You  are  not  to  stand  up  here  as  a  professor  of  ancient 
or  modern  philosophy,  nor  as  an  usher  in  the  school  of 
Plato  or  Senega,  or  Locke;  but  as  a  teacher  in  the 


Rules  of  Ministerial  Conduct.  051 

school  of  Christ,  as  a  preacher  of  the  New  Testament. 
You  are  not  a  Jewish  priest,  to  instruct  men  in  the 
precise  niceties  of  ancient  Judaism,  legal  rites  and  cer- 
emonies; but  you  arc  a  Christian  minister;  let  Chris- 
tianity tlicrefore  run  through  all  your  compositions  and 
spread  its  glories  over  them. 

It  is  gra.ited,  indeed,  that  reasonings  from  the  light 
of  nature  have  a  considerable  use  in  the  ministry  of  the 
gospel.  It  is  by  the  principles  of  natural  religion^  and 
by  reasoning  from  them  on  the  wonderful  events  of 
prophecy  and  miracles,  &.c.  that  we  ourselves  must 
learn  the  truth  of  tlie  Christian  religion;  and  we  must 
teach  the  people  to  build  their  faith  of  the  gospel  on 
just  and  rational  grounds;  this  may,  perhaps,  at  some 
time  or  other,  recjuire  a  few  whole  discourses  on  some 
of  the  principal  themes  of  natural  religion,  in  order  to 
introduce  and  display  the  religion  of  Jesus.  Bjt  such 
occasions  will  seldom  arise  in  the  course  of  your  min- 
istry. 

It  is  granted  also,  that  it  is  very  useful  labor  some- 
times, in  a  sermon,  to  shew  how  far  the  light  of  nature 
and  reason  will  carry  us  on  in  the  search  of  duty  and 
happiness,  and  then  to  manifest  how  happily  the  light 
of  Scripture  supplies  the  deficiency  of  it;  that  the  peo- 
ple may  know  how  greatly  they  are  indebted  to  the 
peculiar  favor  of  God  for  the  book  of  divine  revela- 
tion. 

§10.  If  you  speak  of  the  duties  which  men  owe  to 
God,  or  to  one  another,  even  those  which  are  found 
out  by  reason  and  natural  conscience,  shew  how  the 
gospel  of  Christ  hath  advanced  and  refined  every 
thing  that  nature  and  reason  teach  us.  Enforce  these 
duties  by  motives  of  Christianity,  as  well  as  by  phi- 
losophical arguments  drawn  from  the  nature  of  things: 
stir  up  to  the  practice  of  them,  by  the  examples  of 


652  Rules  of  Ministerial  Conduct. 

Christ  and  his  apostles,  by  that  heaven  and  that  hell 
which  are  revealed  to  the  world  by  Jesus  Christ  our 
Savior;  impress  them  on  the  heart  by  the  constraining 
influence  of  the  mercy  of  God,  and  the  dying  love  of 
our  Lord  Jesus  Christ,  by  his  glorious  appearance  to 
judge  the  living  and  the  dead,  and  by  our  blessed  hope 
of  attending  him  at  that  day.  These  are  the  appointed 
arguments  of  our  holy  religion,  and  may  jexpect  more 
divine  success. 

When  you  have  occasion  to  represent  what  need 
there  is  of  diligence  and  labor  in  the  duties  of  holiness, 
shew  also  what  aids  are  promised  in  the  gospel  to 
humble  souls,  who  are  sensible  of  their  own  frailty,  to 
resist  temptation,  or  to  discharge  religious  and  moral 
duties;  and  what  influences  of  the  Holy  Spirit  may  be 
expected  by  those  who  seek  it.  Let  them  know  that 
Christ  is  exalted  to  send  forth  the  Spirit,  to  bestow  re- 
pentance and  sanctification  as  well  as  forgiveness,  for 
without  him  we  can  do  nothing.* 

^IL  If  you  would  raise  the  hearts  of  your  hearers 
to  a  just  and  high  esteem  of  this  gospel  oi  grace,  and  im- 
press them  with  an  awful  sense  of  the  divine  importance 
and  worth  of  it,  be  not  afraid  to  lay  human  nature  low, 
and  to  represent  it  in  its  ruins  by  the  fall  of  the  first 
Adam.  It  is  the  vain  exaltation  of  ruined  nature  that 
makes  the  gospel  so  much  despised  in  our  age.  Labor 
therefore  to  make  them  see  and  feel  the  deplorable 
state  of  mankind,  as  described  in  Scripture;  that  by 
one  man  sin  entered  into  the  world,  and  death  by  sin, 
and  a  sentence  of  death  hath  passed  upon  all  men,  for 
that  all  have  sinned.  Lit  them  hear  and  know  that 
Jews  and  Gentiles  are  all  under  sin;  that  there  is  none 
rigiiteous,  no,  not  one:  that  every  mouth  may  be  stop- 

*  Acts  V,  SI.     John  XV,  S. 


Ihilcs  of  M'niisfcriul  Conduct.  0.53 

ped,  and  all  the  world  may  appear  {ijuilty  before  (^od. 
Let  them  know  that  it  is  not  in  man  that  walkcth  to 
direct  his  steps;  that  we  are  nut  snfticient  of  oiirsehcs 
to  think  any  good  thing;  that  we  are  without  sticngth, 
alienated  from  tiie  life  of  God,  through  the  ignorance 
and  darkness  of  our  understanding,  and  are  by  nature 
children  of  disobedience,  and  children  of  wrath;  that 
we  are  unable  to  recover  ours  -Ives  out  of  these  depths 
of  wretchedness,  without  the  condescensions  ot  divine- 
grace,  and  that  the  gospel  of  Christ  is  introduced  as 
the  only  sovereign  remedy  and  relief  lender  all  this  des- 
olation of  nature,  this  overw  helming  distress;  neithci' 
is  there  salvation  in  any  other,  for  there  is  none  othei 
name  under  heaven  given  among  men  wliereby  wv 
must  be  saved  *  And  they  that  \\ilfuliy  and  obsti- 
nately reject  this  message  of  divine  love,  must  perish 
without  remedy,  and  without  hope;  for  there  remains 
no  moie  sacrifice  for  sin.  but  a  cei tuin  fearful  expecta- 
tion of  vengeance. t 

^12.  These  were  the  sacred  weapons  with  which 
those  were  armed,  to  whom  our  exalted  Savior  gave, 
commission  to  travel  throng!)  the  dominiuns  of  Satan, 
which  were  spread  over  the  h.eatiien  ecjuntiies,  and 
raise  up  a  kingdom  for  himself  amongst  them.  It  was 
with  principles,  rules,  and  motives  derived  from  the 
gospel,  that  they  were  sent  to  attack  the  reigning  vices 
of  mankind,  to  reform  profligate  nations,  and  to  turn 
them  fromdusnb  idols  to  serve  the  living  God.  And 
though  St.  Paul  was  a  man  of  learning  aboxe  the  le.st, 
yet  he  was  not  sent  to  pieaeh  the  enticing  words  of 
man's  wisdom,  nor  to  talk  as  the  disputcis  of  th.e  agi- 
and  the  philosophers  did  in  their  schools;  but  his  busi- 
ness was  to  preach  Chrij-t  crucified;  though  this  doc- 

•   Actsir,  12.  \   HI.    X,  26 


654  Rules  of  Ministerial  Conduct. 

trine  of  the  cross,  and  the  Son  of  God  suspended  ota 
it,  was  a  stumbling  block  to  the  Jews,  and  the  Greeks 
counted  it  foolishness,  yet  to  them  that  were  called, 
both  Jews  and  Greeks,  this  doctrine  was  the  power  of 
God,  and  the  wisdom  of  God  for  the  salvation  of  men. 
And  therefore  St.  Paul  determined  to  know  nothing 
among  them,  in  comparison  of  the  doctrine  of  Christ 
and  him  crucified.  These  were  the  weapons  of  his 
warfare,  which  were  mighty,  through  God,  to  the 
pulling  down  of  the  strong  holds  of  sin  and  Satan  in 
the  hearts  of  men,  and  brought  every  thought  into 
captivity  to  the  obedience  of  Christ.  It  was  by  the 
ministration  of  this  gospel,  that  the  fornicators  were 
made  chaste  and  holy,  and  idolators  became  worship- 
pers of  the  God  of  heaven;  that  thieves  learnt  honest 
labor,  and  the  covetous  were  taught  to  seek  treasures 
in  heaven;  the  drunkards  grew  out  of  love  with  their 
cups,  and  renounced  all  intemperance:  the  revilers 
governed  their  tongues,  and  spoke  well  of  their  neigh- 
bors, and  the  cruel  extortioners  and  oppressors  learned 
to  practise  compassion  and  charity:  these  vilest  of  sin- 
ners, these  ciiildren  of  hell,  were  made  heirs  of  the 
kingdom  of  heaven;  being  washed,  being  sanctified, 
being  justified  in  the  name  of  the  Lord  Jesus,  and  by 
the  Spirit  of  our  God.* 

§13.  Had  you  all  the  refined  science  of  PZa/o.  or 
Socrates;  all  the  skill  in  morals  that  ever  was  attained 
by  Zeno,  Seneca,  or  Epictetus;  were  you  furnished 
with  all  the  flowing  oratory  of  Cicero,  or  the  thunder 
of  Demosthenes;  were  all  these  talents  and  excellencies 
united  in  one  man,  and  you  were  the  person  so  richly 
endowed — and  could  you  employ  them  all  in  every 
T^ermon  you  preach — yet  you  could  have  no  reasona* 

•  1  C«r.  Ti,S,  &,c 


Rules  of  Ministerial  Conduct.  556 

ble  hope  to  convert  and  save  one  soul  in  America, 
where  the  gospel  is  published,  while  you  lay  aside  the 
glorious  gospel  of  Christ,  and  leave  it  entirely  out  ot" 
your  discourses. 

Let  nie  proceed  yet  further,  and  say,  had  you  the 
fullest  acquaintance  lh;it  ever  man  acquired  with  all 
the  principles  and  dulies  of  natural  religion,  both  in  its 
regard  to  God  and  to  your  fellow  creatures;  had  you 
the  skill  and  tongue  of  an  angel  to  range  all  these  in 
their  fairest  order,  to  place  them  in  their  fullest  light, 
and  to  pronounce  and  represent  the  whole  law  of  God 
with  such  force  and  splendor  to  your  auditory,  as 
was  done  to  the  Israelites  at  mount  Sinai,  you  might, 
perhaps,  lay  the  consciences  of  men  under  deep  con- 
viction, for  by  the  law  is  the  knowledge  of  sin;  but  1 
am  fully  persuaded  you  would  never  reconcile  one 
soul  to  God;  you  would  never  change  the  heart  of 
one  sinner,  nor  bring  him  into  the  favor  of  God,  nor 
fit  him  for  the  joys  of  heaven,  without  this  blessed 
gospel  which  is  committed  to  your  hands. 

The  great  and  glorious  God  is  jealous  of  his  own 
authority,  and  of  the  honor  of  his  Son  Jesus:  nor  will 
he  condescend  to  bless  any  other  methods  for  obtaining 
so  divine  an  end,  than  what  he  himself  has  prescribed; 
nor  will  his  Holy  Spirit,  whose  oflice  it  is  to  glorify 
Christ,  stoop  to  concur  with  any  other  soit  of  means 
for  the  saving  of  sinners,  where  the  name  and  offices 
of  his  Son,  the  only  appointed  Savior,  are  known, 
and  despised  and  neglected.  It  is  the  gospel  aiup.e 
that  is  the  power  of  (iod  to  salvation,  li  tiie  j)rophets 
will  not  stand  in  his  counsel,  nor  cause  the  people  to 
hear  his  words,  they  will  never  be  able  to  turn  Isiael 
from  the  iniquity  of  their  ways,  nor  the  evil  of  their 
doings.* 

•  Jercmiali  xxiii,  22' 


650  linles  of  Ministerial  Conduct. 

^14.  Was  it  not  the  special  design  of  these  doctrines 
of  Christ,  whan  they  were  first  graciously  communi- 
cated to  the  world,  to  reform  the  vices  of  mankind, 
which  reason  could  not  reform?  and  to  restore  the 
world  to  piety  and  virtue,  for  which  the  powers  of 
reason  appeared  too  feeble  and  impotent?  The  nations 
of  the  earth  had  made  long  and  fruitless  essays,  what 
the  light  of  nature  and  philosophy  would  do,  to  bring 
wandering,  degenerate  man  back  again  to  his  Maker: 
fruitless  and  long  essays  indeed,  when,  after  some 
thousands  of  years,  the  world,  who  had  forgotten  their 
Maker  and  his  laws,  still  ran  further  from  God  and 
plunged  themselves  into  all  abominable  impieties  and 
corrupt  practices!  Now  if  the  all-wise  God  saw  the 
gospel  of  Christ  to  be  so  fit  and  happy  an  instrument, 
for  the  recovery  of  wretched  man  to  religion  and  mor- 
ality; if  he  furnished  his  apostles  with  these  doctrines 
for  this  very  purpose,  and  pronounced  ^  blessing  upon 
them  as  his  own  appointment,  why  should  we  not  sup- 
pose, that  this  gospel  is  still  as  fit,  in  its  own  nature, 
for  the  same  purpose  as  it  was  at  first?  And  why  may 
vv^e  not  hope  the  same  heavenly  blessing,  in  a  great 
measure,  to  remain  upon  it,  for  these  purposes,  to  the 
end  of  the  world? 

^\5.  Shall  I  inquire  yet  further;  Is  this  a  day  when 
we  should  have  the  peculiar  articles  of  the  religion  of 
Christ  out  of  our  ministrations,  when  the  truth  of  them 
is  boldly  called  in  question,  and  denied  by  such  multi- 
tudes who  dwell  among  us?  Is  this  a  proper  time  for 
us  to  forget  the  name  of  Christ  in  our  public  labors, 
when  the  witty  talents  and  reasonings  of  men  join  to- 
octher,  and  labor  hard  to  cast  out  his  sacred  name 
with  contempt  and  scorn?  Is  it  so  seasonable  a  prac- 
tice in  this  age,  to  neglect  these  evangelical  themes, 
and  to  preach  up  viitue,  without  the  special  principles 


Rules  of  Ministerial  Cowlncf.  657 

aivJ  motives  with  which  C:ii  ist  has  furnished  us,  when 
there  are  such  numbers  amongst  us  wlio  are  iund  ul" 
heathenism,  who  are  endeavoring  to  introduce  it  again 
into  a  Christian  country,  and  spread  the  poison  ol  in- 
fidelity through  a  nation  called  by  his  name?    If  this 
be  our  practice,  our  hearers  will  begin  to  think  indeed, 
that  infidels  may  have  some  reason  on  their  side,  and 
that  the  glorious  doctrines  of  the  gospel  of  Christ  are 
not  so  necessary  as  our  fathers  thought  them,  while 
they  find  no  mention  of  tliem  in  the  pulpit,  no  use  of 
them  in  our  discourses  from  week  to  week,  and  from 
month  to  month,  and  yet  we  profess  to  preach  for  the 
salvation  of  souls.     Will  this  be  our  glory,  to  imitate 
the  heathen  philosophers,  and  to  drop  the  gospel  of 
the  Son  of  God?    To  be  complimented  by  unbelievers 
as  men  of  superior  sense,  and  as  deep  reasoners,  while 
we  abandon  the  faith  of  Jesus,  and  starve  the  souls  of 
our  hearers,  by  neglecting  to  distribute  to  them  this 
bread   of  life,  which  came  down   from  heaven?     O 
let   us,   who  are     his    ministers,  remember   the  last 
words'of  our  departing  Lord;  "Go,  preach  the  gospel 
to  every  nation:  he  that  believeth  and  is  baptized  shall 
be  saved;   and  he  that  believeth  not  shall  be  damned; 
and  lo,  I  am  with  you  aUvay,  to  the  end  of  the  world. 
Let  us  fulfil  the  command,  let  us  publish  the  threaten- 
ing with  the  promise,  and  let  us  wait  for  the  attendant 

blessing.  ,  . .      ,        , 

§16.  Forgive  me;  my  dear  brother  and  fnend,  and 
you  my  beloved  and  honored  brethren  in  the  minis- 
try  'for<nve  me,  if  1  have  indulged  too  much  vehe- 
mence in  this  part  of  my  discourse;  if  1  have  given 
too  crreat  a  loose  to  pathetic  language  on  this  impo.t- 
ant  subject.     1  doubt  not  bat  your  own  consciences 

•   Mark  xvi,  l.'i,  1^-     Malt.xxV.ii.2). 
«3 


05S  Rules  of  Minislerial  Conduct. 

bear  me  witness,  that  this  elevated  voice  is  not  the 
voice  of  reproof,  but  of  friendly  warning;  and,  I  per- 
suade myself,  that  you  will  join  with  me  in  this  senti- 
ment; that  if  ever  we  are  so  happy  as  to  reform  the 
lives  of  our  hearers,  to  conveit  their  hearts  to  God, 
and  to  train  them  up  for  heaven,  it  must  be  done  by 
the  principles  of  the  gospel  of  Christ,  On  the  occasion 
of  such  a  head  of  advice,  therefore,  I  assure  myself 
you  will  forgive  these  warm  emotions  of  spirit.  Can 
there  be  anyjuster  cause  or  season  to  exert  fervor 
and  zeal,  than  while  we  are  pleading  for  the  name,  and 
honor,  and  kingdom  of  our  adored  Jesus?  Let  him  live, 
let  him  reign  for  ever  on  his  throne  of  glory;  let  him 
live  upon  our  lips,  and  reign  in  all  our  ministrations; 
let  him  live  in  the  hearts  of  all  our  hearers;  let  him 
live  and  reign  through  this  nation,  and  through  all 
the  nations,  till  iniquity  be  subdued,  till  the  kingdom 
of  Satan  be  destroyed,  and  the  whole  world  arc  be- 
come willing  subjects  to  the  sceptre  of  his  grace! 

Thus  have  I  finished  my  third  exhortation  relating 
to  the  preparation  of  your  sermons  for  the  pulpit. 

§17.  4.  In  addressing  your  discourse  to  your  hear- 
ers, remember  to  disti.iguish  the  different  characters  of 
saints  and  sinners;  the  converted  and  the  unconverted, 
the  sincere  Christian,  and  the  formal  pi  ofcssor,  the  stu- 
pid and  the  awakened,  the  diligent  and  backsliding,  the 
fearful  or  humble  soul,  the  obstinate  and  presumptu- 
ous: and  at  various  seasons  introduce  a  word  for  each 
of  them.  Thus  you  will  divide  the  word  of  God 
aright,  and  give  to  every  one  his  portion.* 

The  general  way  of  speaking  to  all  persons  in  one 
view,  and  under  one  chaiacter,  as  though  all  your  hear- 
ers were  certainly  true  Christians,  and   converted   al- 

•  2  Tim,  il.  15. 


Rules  of  Ministerial  Conduct.  659 

ready,  and  wanted  only  a  little  further  reformation  of 
heart  and  life,  is  too  common  in  the  world,  but  1  think 
it  is  a  dangerous  way  of  preaching:  it  hath  a  pouerfol 
and  unhappy  tendency  to  lull  unregenerate  sinners 
asleep  in  security,  to  flatter  and  deceive  them  with 
dreams  of  happiness,  and  make  their  consciences  easy 
without  a  real  conversion  of  heart  to  God. 

Let  your  hearers  know  that  there  is  a  vast  and  un- 
speakable difference  betwixt  a  saint  and  a  sinner,  one 
in  Christ,  and  one  out  of  Christ;  between  one  whose 
heart  is  in  the  state  of  corrupt  nature  or  unrenewed 
and  one  that  is  in  a  state  of  grace,  and  renewed  to  faith 
and  holiness;  between  one  who  is  only  born  of  the 
flesh,  and  is  a  child  of  wrath,  and  one  who  is  born 
again,  or  born  of  the  Spirit,  and  is  become  a  child  of 
God,  a  member  of  Christ,  and  an  heir  of  heaven.  Let 
them  know  that  this  distinction  is  great  and  necessary; 
a  most  real  change,  and  of  infinite  importance;  and 
however  it  has  been  derided  by  men,  it  is  glorious  in 
the  eyes  of  God,  and  it  will  be  made  to  appear  so  at 
the  last  day,  in  the  eyes  of  men  and  angels.  That  little 
treatise,  written  by  the  learned  Mv.  John  Jf.nnings, 
concerning  preaching  Christ  and  experimenfal preach- 
ino-,  has  many  valuable  hints  relating  to  these  two  last 
pai  ticulars  of  my  exhortation.* 

§18.  5.  Lead  your  hearers  wisely  into  the  knowl- 
edge of  the  truth,  and  teach  them  to  build  their  faith 
upon  solid  grounds.  Let  them  first  know  why  they  are 
Christians,  that  they  may  be  firmly  established  in  the 
belief  and  profession  of  the  religion  of  Christ,  that  they 
may  be  guarded  against  all  the  assaults  of  temptation 
and  infidelity  in  this  evil  day,  and  may  be  able  to  ren- 
der a  reason  of  the  hope  that  is  in  them:  fiunish  thcn^ 
with  arguments  in  opposition  to  the  rude  cavils  and 
blasphemies  which  are  frequently  thrown  out  into  the 

•  See  p^c  6?^  of  iliis  work. 


660  Rules  of  Ministerial  Conduct. 

world,  against  the  name  and  the  doctrines  of  the  holy 
Jesus. 

Then  let  the  great,  the  most  important,  and  most 
necessary  articles  of  our  religion  be  set  before  your 
hearers  in  their  fairest  light.  Convey  them  into  the 
understandings  of  those  of  meanest  capacity,  by  conde- 
scending sometimes  to  plaui  and  familiar  methods  of 
speech;  prove  these  important  doctrines  and  duties  to 
them  by  all  proper  reasons  and  arguments:  but  as  to 
the  introducing  of  controversies  into  the  pulpit,  be  not 
fond  of  it,  nor  frequent  in  it.  In  your  common  course 
of  preaching  avoid  disputes,  especially  about  things  of 
less  importance,  without  an  apparent  call  of  providence. 
Religious  controversies,  frequently  introduced,  without 
real  necessity,  have  an  unhappy  tendency  to  hurt  the 
spirit  of  true  godliness,  both  in  the  hearts  of  preachers 
and  hearers.* 

And  beware  of  laying  to  much  stress  en  the  pecu- 
liar notions,  terms,  and  phrases  oi  the  little  sects  and 
parties  in  Christianity:  take  heed  that  you  do  make 
ybur  hearers  bigots  and  uncharitable,  while  you  endeav- 
or to  make  them  knowing  Christians.  Establish  Ihern 
in  all  the  chief  and  most  important  articles  of  the  gos- 
pel of  Christ,  without  endeavoring  to  render  those 
who  differ  from  you  odious  in  the  sight  of  your  hear- 
ers. Whensoever  you  are  constrained  to  declare  your 
disapprobation  of  particular  opinions,  keep  up  and 
manifest  your  love  to  the  jjersons  of  those  who  espouse 
them,  and  especially  if  they  are  persons  of  virtue  and 
piety. 

§19.  6.  Do  not  content  yourself  to  compose  a  ser- 
mon ofmere  doctiinal  truths  and  aiticles  of  belief, but 
into  every  sermon  (if  possible)  bring  something  piacti- 

*  I  Tim.  iv,  7. 


Rules  of  Ministerial  Conduct.  661 

cal.  It  is  true,  knowledge  is  the  foundation  of  practice; 
the  head  must  be  furnished  with  a  degree  of  knowledge, 
or  the  heart  cannot  be  good:  but  take  heed  that  dry 
speculations,  and  mere  schemes  of  orthodoxy,  do  not 
take  up  too  large  a  part  of  your  compositions;  and  be 
sure  to  impress  it  frequently  on  your  hearers,  that  holi- 
ness is  the  great  end  of  all  knowledge,  and  of  much 
more  value  than  the  sublimest  speculations;  nor  is 
there  any  doctrine  but  what  requires  some  correspon- 
dent practice  of  piety  or  virtue. 

And  among  the  practical  parts  of  Christianity,  some- 
times make  it  your  business  to  insist  on  those  subjects 
which  are  inward  and  spiritual,  and  which  go  by  the 
name  of  experimental  religion.  Now  and  then  take 
such  themes  as  these,  (viz.)  the  first  awakenings  of  the 
conscience  of  a  sinner,  by  some  special  and  awful  prov- 
idence, by  some  particular  passages  in  the  word  of 
God,  in  pious  writings,  or  public  sermons,  the  inward 
terrors  of  mind,  and  fears  of  the  wrath  of  God,  which 
sometimes  accompany  such  awakenings;  the  tempta- 
tions which  arise  to  divert  the  mind  from  them,  and  to 
sooth  the  sinner  in  the  course  of  his  iniquities;  the  in- 
ward conflicts  of  the  spirit  in  these  seasons,  the  methods 
of  relic*  under  such  temptations,  tl»e  arguments  that 
may  fix  the  heart  and  will  for  God  against  all  the  en- 
ticements and  opposition  of  the  world;  the  labors  of 
the  conscience  fluctuating  between  hope  and  fear;  the 
rising  and  working  of  indwelling  sin  in  the  heart,  the 
subtile  excuses  framed  by  the  flesh  for  the  indulgence 
of  it;  the  peace  of  God  deiived  from  the  gospel,  allay- 
ing the  inward  teri'ors  of  the  soul  under  a  sen^^e  of 
guilt;  the  victories  obtained  over  strong  eorruj>tions  and 
powerful  temptations,  by  the  failh  of  unseen  things,  by 
repeated  addresses  to  God  in  priner,  by  trusting  in 
Jesr.s.  the  great  Mediator,  who  is  nuule  (^f    (icul  to  us 


6&2  Rules  of  Ministerial  Conduct. 

wisdom  and  righteousness,  sanctiftcation  and  redemp- 
tion. 

While  you  are  treating  on  tiicse  subjects,  give  me 
leave  to  put  you  again  in  mind,  that  it  will  sometimes 
have  a  vvvy  happy  iniluence  on  the  minds  of  hearers,  to 
speak  what  you  have  learnt  from  your  o-jon  experience, 
though  there  is  no  need  that  you  should  tell  them  pub- 
licly it  is  your  own:  you  may  inform  them  whatyoa 
have  borrowed  from  your  own  observation,  and  from 
the  experience  of  Christians,  ancient  or  modern,  who 
have  passed  through  the  same  trials,  who  have  wrest- 
le 1  with  the  same  coriuptions  of  nature,  who  have 
gr-appled  with  the  same  difficulties,  and  at  last  have 
been  made  conquerors  over  the  same  temptations. 
As  face  answers  face  in  the  glass,  so  the  heart  of 
one  man  answers  to  another;  and  the  workings  of  the 
different  principles  of  flesh  and  spirit,  corrupt  nature 
and  renewing  grace,  have  a  great  deal  of  resem- 
blance in  the  hearts  of  different  persons  who  have  pas- 
sed through  them.  This  sort  of  instruction,  drawn  from 
just  and  solid  experience,  will  animate  and  encourage 
theyoung  Chiistian,  that  begins  to  shake  off  the  slavery 
of  sin,  and  to  set  his  face  toward  heaven:  this  will  make 
it  appear  that  religion  is  no  impracticable  thing.  It  will 
establish  and  comfort  the  professors  of  the  gospel,  and 
excite  them  with  hew  vigor,  to  proceed  in  the  way  of 
faith  and  holiness;  it  will  raise  a  steadfast  courage  and 
hope,  and  will  gei  .erally  obtain  a  most  happy  effect  up- 
on the  souls  ol'the  hcaicrs,  beyond  all  that  you  can  say 
to  them  for  principles  of  mere  reasoning,  and  dry 
speculation;  and  esjjccially  where  you  have  the  con- 
current experience  of  scriptural  exauiples. 

V-0.  7.  Wiiether  you  arc  discoursing  of  doctrine  or 
duty,  take  great  care  that  you  impose  nothing  on  your 


Rules  of  Ministerial  Conduct.  0(33 

hearers,  either  as  a  matter  of  faith  or  practice,  but  what 
your  Lord  and  Master,  Christ  Jesus,  has  imposed. 

But  ill  this  state  of  frailty  and  imperfection,  dangers 
attend  us  on  either  hand.  As  we  must  take  iieed  that  we 
do  not  add  the  lancies  of  men  to  our  divine  religion,  so 
we  should  take  equal  care  that  we  do  not  curtail  the 
appointments  of  Christ.  With  a  sacred  vigilance  and 
zeal  we  should  maintain  the  plain,  express,  and  neces 
sary  articles,  that  we  lind  evidently  written  in  the 
word  of  God,  and  sufter  none  of  them  to  be  lost  through 
our  default.  I'he  world  has  been  so  long  imposed  upon, 
by  these  shameful  additions  of  men  to  the  gospel  of 
Christ,  that  they  seem  now  to  be  resolved  to  bear  them 
no  longer.  But  they  are  unhappily  running  into  another 
extreme:  because  several  sects  and  parties  of  Chi  istians 
have  tacked  on  so  many  false  and  unbecoming  orna- 
ments to  Christianity,  they  resolve  to  deliver  lu  r  from 
these  disguises;  but  while  tiiey  are  paring  off  all  this 
foreign  trumpery,  they  too  often  cut  her  to  the  quick.'and 
sometimes  let  out  her  life  blood,  (if  I  may  so  express 
it)  and  maim  her  of  her  very  Jimbs  and  vital  paits.  Be- 
cause so  many  irrational  notions  and  follies  have  been 
mixed  up  with  the  Christian  scheme,  it  is  now  a  mod- 
ish humor  of  the  age  to  renounce  almost  every  thing 
that  reason  doth  not  discover  and  to  reduce  Cliris- 
tianity  iiself  to  little  more  than  the  light  of  nature,  and 
the  dictates  of  reason.  And  under  this  soit  ofinfijcnce, 
there  are  some  \\ho  are  believers  of  the  Bible,  and  the 
divine  mission  of  Chiist,  and  dare  not  renounce  the 
gospel  itself;  yet  they  interpret  some  of  the  peculiar 
and  express  doctrines  of  it,  into  so  poor,  so  narrow, 
and  so  jejune  a  meaning,  that  they  sulier  but  little  to 
remain  beyond  the  articles  of  natural  religion.  This 
leads  some  of  the  learned  antl  j)olite  men  of  the  age  to 
explain  away  the  sacrifice  and  atonement  made  for  oni 


664  Iliiles  of  Ministerial  Conducf. 

sins  by  the  death  of  Chi'ist,  and  to  bereave  our  relig- 
ion of  the  ordinary  aids  of  the  Holy  Spirit;  both  which 
are  plainly  and  expressly  revealed,  frequently  repeated 
in  the  New  Testament,  and  which  are  two  of  the  chief 
glories  of  the  blessed  gospel;  and  which,  perhaps,  are 
two  of  the  chief  uses  of  those  sacred  names  of  the  Son 
and  the  Holy  Spirit,  into  which  we  are  baptized.  It  is 
this  very  humor  that  persuades  some  persons,  to  re- 
duce the  injury  and  mischief  that  we  have  sustained  by 
the  sin  and  fall  of  Adam,  to  so  slight  a  bruise,  and  so 
inconsiderable  a  wound,  that  only  a  small  matter  of 
grace  is  needful  for  our  recovery;  and  accordingly  they 
impoverish  the  rich  and  admirable  remedy  of  the  gos- 
pel, to  a  very  culpable  degree,  supposing  no  more  to  be 
necessary  for  the  restoration  of  man,  than  those  few 
ingredients,  which  in  their  opinion,  make  up  the  whole 
composition.  Hence  it  comes  to  pass,  that  the  doctrine 
of  regeneration,  or  an  ei^.tire  change  of  corrupt  nature, 
by  a  principle  of  divine  grace,  is  almost  lost  out  of  their 
Christianity. 

§2J .  8.  Remember  that  you  have  to  do  with  the  un- 
derstaiiding,  reason,  and  memory  of  man,  with  the 
heart  and  conscience,  with  the  will  and  affections;  and 
therefore  you  must  use  every  method  of  speech, 
which  may  be  most  proper  to  engage  and  employ  each 
of  tliese  faculties  or  powers  of  human  nature,  on  the 
side  of  leligion,  and  in  the  interests  of  God  and  the 
gospel. 

Your  llrst  business  is  with  the  understanding,  to 
make  even  the  lower  |)arts  of  your  auditory  know 
what  you  mean.  Endeavor,  therefore,  to  find  out  all 
the  clearest  and  most  easy  forms  of  speech,  to  convey 
divine  truths  into  the  minds  of  men.  Seek  to  obtain  a 
perspicuous  style,  and  a  clear  and  distinct  manner  of 
speaking,  that  you  may  effectually  impress  the  under- 


Rules  of  Ministerial  Conduct.  b65 

standing,  while  you  pronounce  the  words,that  you  may 
so  exactly  imprint  on  the  minds  of  the  lieaiers,  the 
same  ideas  whicli  you  yourself  have  conceived,  that 
they  may  never  mistake  your  meaning.  This  talent  is 
sooner  attained  in  your  younger  years,  by  having  some 
Judicious  friend  to  hear  or  read  over  your  discourses, 
and  inform  you  where  perspicuity  is  wanting  in  your 
language,  and  where  the  hearers  may  be  in  danger  of 
mistaking  your  sense.  For  want  of  this,  some  young 
preachers  have  fixed  themselves  in  such  an  obscure 
way  of  writing  and  talking,  as  hath  very  much  pre- 
vented their  hearers  from  obtaining  distinct  ideas  of 
their  discourse.  And  if  a  man  gets  such  an  unhapj:>y 
habit,  he  will  be  sometimes  talking  to  the  air,  and  make 
the  people  stare  at  him,  as  thougii  he  were  speaking 
some  unknown  language. 

§22.  Remember  you  have  to  do  with  the  rcasouincr 
powers  of  man,  in  preaching  the  gospel  of  Christ; 
for  though  this  gospel  is  revealed  from  heaven,  and 
could  never  have  been  discovered  by  all  the  efforts  of 
human  reason,  yet  the  reason  of  man  must  judge  of 
several  things  relating  to  it,  viz.  It  is  reason  must 
determine,  whether  the  evidence  of  its  heavenly  orig. 
inal  be  clear  and  strong:  it  is  reason  must  judge  wheth- 
er such  a  doctrine,  or  such  a  duty  be  contained  in  the 
gospel,  or  may  be  justly  deduced  from  it:  it  is  the  work 
of  human  reason  to  compare  one  scripture  with  anoth- 
er, and  to  find  out  the  true  sense  of  any  particular 
text  by  this  means;  and  it  is  reason  also  must  give  it > 
sentence,  whether  a  doctrine,  which  is  pictended  to  be 
contained  in  scripture,  be  contrary  to  the  eternal  and 
unchangeable  rehitions  and  reasons  of  things;  and  if  so, 
then  reason  may  pronounce  that  this  doctrine  is  not 
fiom  God,  nor  can  be  given  us  by  divine  revelation. 
Keason  therefore  hath  its  ofVice  and    jumper  province 


606  Rules  of  Ministerial  Conduct 

even  in  matters  of  revelation;  yet  it  must  always  be  con- 
fessed, that  some  propositions  may  be  revealed  to  us 
from  heaven,  which  may  be  so  far  superior  to  the  lim- 
its and  sphere  of  our  reasoning  powers,  in  the  present 
state,  that  human  reason  ought  not  to  reject  them  be- 
cause it  cannot  fully  understand  them,  nor  clearly  and 
perfectly  reconcile  them,  unless  it  plainly  see  a  natural 
absurdity  in  them,  real  impossibility,  or  a  plain  incon- 
sistence with  other  parts  of  divine  revelation. 

§23.  And  in  your  representation  of  things  to  the  rea- 
son and  understanding  of  men,  it  would  sometimes  be 
of  special  advantage  to  have  some  power  over  the  fancy . 
or  imagination:  this  would  help  us  to  paint  our  themes 
in  their  proper  colors,  whether  of  the  alluringor  the  for- 
bidding kind.  And  now  and  then  we  should  make 
use  of  both,  in  order  to  impress  the  idea  on  the  soul 
with  happier  force  and  success. 

When  you  would  describe  any  of  the  personal  or  so- 
cial virtues  of  life,  so  as  to  enforce  their  practice,  set 
yourself  to  display  the  beauties  and  excellencies  of 
them,  in  their  own  agreeable  and  lovely  forms  and  col- 
ors. But  do  not  content  yourself  with  this  alone;  this 
is  not  sufficient  to  allure  the  degenerate  and  sensual 
mind  of  man  to  practise  them.  Few  persons  are  of  so 
happy  a  disposition,  and  so  refined  a  genius,  as  to  be 
wrought  upon  by  tiie  mere  aspect  of  such  inviting 
qualities.  Endeavor,  therefore,  to  illustrate  the  virtues 
by  their  contrary  vices,  and  set  forth  these  moral  mis- 
chiefs, both  in  their  deformities  and  their  dangerous 
consequences,  before  the  eyes  of  your  hearers.  Think 
it  not  enough,  to  represent  to  them  the  shining  excellen- 
cies of  humility  and  benevolence,  of  justice,  veracity, 
gratitude,  and  temperance;  but  produce  to  sight  the  vile 
features  of  piide,  envy,  malice,  spite,  knavery,  false- 
hood, revenge,  sensuality,  luxury,  and  the  rest  of  that 


ttules  of  Ministerial  Conduct.  6C7 

cursed  train;  in  their  proper  places  and  seasons.  Make 
it  evident  how  contrary  they  are  both  to  tlic  law  of 
God,  and  the  gobpel  of  Christ;  describe  them  in  all 
their  several  forms,  shapes,  and  appearance:  strip  them 
of  their  false  pretences  and  disguises;  shew  how  tliey 
insinuate  and  exert  themselves  in  different  occurrences 
of  life,  and  different  constitutions;  and  pursue  them  so 
narrowly,  as  it  were  with  a  hue  and  cry,  with  such  ex- 
act descriptions,  that^  if  any  of  these  vices  are  indulged 
by  your  hearers,  they  may  be  found  out  by  strict  self- 
examination,  that  the  consciences  of  the  guilty  may 
be  laid  under  conviction  of  sin,  and  be  set  in  the  way 
or  repentance  and  reformation. 

Whensoever  any  vice  has  found  the  way  into  our 
bosoms,  and  makes  its  nest  there  its  proper  and  evil 
features  and  characters  ought  to  be  marked  out  by  the 
preacher  with  great  accuracy,  that  it  may  be  discover- 
ed to  our  consciences,  in  order  to  its  destruction:  for 
these  wretched  hearts  of  ours  are  naturally  so  fond  of 
all  their  own  inmates,  that  they  are  too  ready  to  hide 
their  ill  qualities  from  our  own  sight  and  conviction, 
and  thus  they  cover  and  save  them  from  the  sentence 
of  mortification  and  death  which  is  denounced  against 
every  sin  in  the  word  of  God.  And  let  the  preacher 
and  the  hearer  both  remember,  that  sin  must  be  pur- 
sued to  the  death,  or  else  there  is  no  life  to  the  soul. 
Only  the  Christian,  who  "by  the  spirit  mortifies  the 
sinful  deeds  of  the  body,"  has  the  promise  of  salvation 
and  life.* 

§21.  Think  farther,  that  you  should  take  some  care 
also  to  engage  the  memovy,  and  to  make  it  serve  the 
purposes  of  religion.  Let  your  reasonings  be  ever  so 
forcible  and  convincing,  let  your  language  be  ever  so 

,  •   Uom.  viii,  13. 


668  Rules  of  Ministerial  Conduct. 

clear  and  intelligible,  yet  if  the  whole  discourse  glide 
over  the  ear  in  a  smooth  and  delightful  stream,  and  if 
nothing  be  fixed  oh  the  memory,  the  sermon  is  in  great 
danger  of  being  lost  and  fruitless.  Now,  to  avoid  this 
danger,  I  would  recommend  to  you  the  care  of  a  clear 
and  distinct  method;  and  let  this  method  aj)pear  to 
the  hearers,  by  the  division  of  your  discourses  into 
several  plain  and  distinct  particulars,  so  that  the  whole 
may  not  be  a  mere  loose  harangue,  without  evident 
members,  and  discernible  rests  and  pauses.  Whatso- 
ever proper  and  natural  divisions  belong  to  your  sub- 
ject, mark  them  out  by  numbers,  1st,  2d,  3d,  &c.  This 
will  afford  you  lime  to  breathe,  in  the  delivery  of  your 
discourse,  and  give  your  hearers  a  shoit  season  for  the 
recollection  of  the  particulars,  which  have  been  men- 
tioned before. 

But  in  this  matter  take  care  always  to  maintain  a 
happy  medium,  so  as  never  to  arise  to  such  a  number 
of  particulars,  as  may  make  your  sermon  look  like  a 
tree  full  of  branches,  in  the  winter,  without  the  beau- 
tiful, profitable  appearance  of  leaves  and  fruit. 

Cast  the  scheme  of  your  discourse  into  some  dis- 
tinct, general  heads,  and  lesser  subdivisions,  in  your 
first  sketches  and  rudiments  of  it:  this  will  greatly  as- 
sist you  in  the  amplification;  this  will  help  to  preserve 
a  just  method  througliout,  and  secure  you  from  repeat- 
ing the  same  thoughts  too  often;  this  will  enable  you 
to  commit  your  sermon  to  your  own  memory  the  bet- 
ter, that  you  may  deliver  it  with  ease:  and  it  will  great- 
ly assist  tlie  understanding  as  well  as  the  memory  of  all 
tliat  hear  you.  It  will  furnish  them  with  matter  and 
method  for  an  easy  recollection  at  home,  for  medita- 
tion in  their  devout  retirement,  and  for  religious  con- 
ference  or  rehearsal,  after  the  public  worship  rs  ended. 


Rules  of  Ministerial  Conduct.  669 

§2.5.  Consider  again,  youi-  business  is  with  the  con- 
sciences, and  "jcills,  and  affections  of  men.  A  meie 
conviction  of  the  reason  and  judgment,  by  the  strongest 
arguments,  is  hardly  sufficient,  in  matter  of  piety  and 
virtue,  to  command  the  will  into  obedience;  because 
the  appetites  of  the  flesh  and  the  interests  of  this  world 
are  engaged  on  the  opposite  side.  It  is  a  very  com- 
mon case  with  the  sons  and  daughters  of  Adam,  to 
see  and  know  their  proper  duty,  and  to  have  the  rea- 
sons that  enforce  it  fresh  in  their  memory;  and  yet 
the  powerful  efforts  of  the  flesh  and  the  world  with- 
hold the  will  from  the  practice,  forbid  its  holy  resolu- 
tions for  God  and  heaven,  or  keep  them  always  feeble, 
doubtful,  and  wavering.  The  God  of  nature  there- 
fore has  furnished  mankind  with  those  powers  which 
we  call  passions,  or  affections  of  the  heart,  in  order  to 
excite  the  will  with  superior  vigor  and  activity,  to 
avoid  the  evil,  and  pursue  the  good.  Upon  tiiis  ac- 
count the  preacher  must  learn  to  address  the  passions 
in  a  proper  manner;  and  I  cannot  but  think  it  a  very 
imperfect  character  of  a  Christian  preacher,  that  he 
reasons  well  upon  every  subject,  and  talks  clearly  upon 
his  text,  if  he  has  nothing  of  the  pathetic  in  his  minis- 
trations, no  talent  at  all  to  strike  the  passions  of  the 
heart. 

Awaken  your  spirit,  therefore,  in  your  composi- 
tions; contrive  all  lively,  forcible,  and  penetrating  forms 
of  speech,  to  make  your  words  powerful  and  imj)rcs- 
sive  on  the  hearts  of  your  hearers,  when  light  is  fubt 
let  into  the  mind.  Practise  all  the  awful  and  solemn 
ways  of  address  to  the  conscience,  all  the  soft  and  ten- 
der influences  on  the  heart.  'IVy  all  methods  to  rouic 
and  awaken  tht;  cold,  the  elupid.  the  sleepy  race  of^in• 
ners;  learn  all  tlie  language  of  holy  jealousy  and  ter- 
ror, to  affiight  the  presumptuous;  all  the  compassion- 


670  Rules  of  Ministerial  Conduct. 

ate  and  encouraging  manners  of  speaking,  to  comfort, 
encourage,  and  direct  tiie  awakened,  the  penitent,  the 
willing,  and  the  humble;  all  the  winning  and  engaging 
modes  of  discourse  and  expostulation,  to  constrain 
the  hearers  of  every  character  to  attend.  Seek  this 
happy  skill  of  reigning  and  triumphing  over  the  hearts 
of  an  assembly:  persuade  them  with  power  to  love 
and  practise  all  the  important  duties  of  godliness,  in 
opposition  to  the  flesh  and  the  world;  endeavor  to 
kindle  the  soul  to  zeal  in  the  holy  warfare,  and  to 
make  it  bravely  victorious  over  all  the  enemies  of  its 
salvation. 

But  in  all  these  efforts  of  sacred  oratory,  remember 
still  you  are  a  minister  of  the  gospel  of  Christ:  and  as 
your  style  must  not  affect  the  pomp  and  magnificence 
of  the  theatre,  so  neither  should  you  borrow  your  ex- 
pressions, or  your  metaphors,  from  the  coarsest  occu- 
pations, or  any  of  the  mean  and  uncleanly  occurren- 
ces in  life.  Swell  not  the  sound  of  your  periods,  with 
ambitious  or  pedantic  phrases;  diess  not  your  serious 
discourses  to  ttie  people  in  too  glittering  array,  wiih 
an  affectation  of  gaudy  and  flaunting  ornaments,  nor 
ever  descend  to  so  low  a  degree  of  familiarity  and 
meanness,  as  to  sink  your  language  below  the  dignity 
of  your  subject,  or  your  office. 

§26.  9.  As  the  art  of  reasoning,  and  the  happy 
skill  of  persuasion  are  both  necessary  to  be  used  in  fram- 
ing your  discourses,  so  both  of  them  may  be  borrow- 
ed, in  a  good  measure,  from  the  holij  Scriptures.  The 
word  of  God  will  furnish  you  with  a  rich  variety  of 
forms,  both  to  prove  and  persuade.  Clear  instruction, 
convincing  argument,  and  pathetic  address  to  the 
heart,  may  be  all  drawn  from  the  sacred  writers. 
Many  fine  strokes  of  true  logic  and  rhetoric  are  scat- 
tered throui^h  that  divine  book,  the  Bible:  words  of 


Rules  of  MinisUrial  Conduct.  071 

force  and  elegance,  to  cluiim  and  allure  the  soul,  glit- 
ter and  sparkle  like  golden  ore  in  some  peculiar  pails  of 
it.  You  may  find  there  noble  examples  of  the  awful 
and  compassionate  style,  and  inimitable  patterns  of  the 
terrible  and  the  tender.  Shall  I  therefore  take  the 
freedom  once  again,  to  call  upon  you  to  remember, 
that  you  are  a  minister  of  the  word  of  God,  a  profes- 
sor and  preacher  of  the  Bible,  and  not  a  mere  philo- 
sopher upon  the  foot  of  reason,  nor  an  orator  in  a 
heathen  school? 

And  as  for  bi'ight,  warm,  and  pathetic  language,  to 
strike  the  imagination  or  to  affect  the  heart,  to  kindle 
the  divine  passions,  or  to  melt  the  soul;  none  of  the 
heathen  orators  can  better  furnish  you,  than  the  mov- 
ing expostulations  of  the  ancient  prophets,  the  tender 
and  sprightly  odes  of  holy  David,  or  the  affectionate 
part  of  the  letters  of  St.  Paul,  which  even  his  enemies, 
in  the  church  of  Corinth,  confess  to  be  powerful.  The 
eastern  wiiters,  among  whom  we  number  the  Jews, 
were  particularly  famous  for  lively  oratory,  bright  im- 
ages, and  bold  and  animated  fjguies  of  speech.  Could 
1  have  heard  Isaiah  or  Jeremiah  pronouncing  some  of 
their  sermons,  or  attended  St.  Paul  in  some  of  his 
pathetic  strains  of  preaching.  I  should  never  mourn  a 
want  of  acquaintance  with  Tiilly  or  Demosthenes, 

A  preacher,  whose  mind  is  well  stored  and  enriched 
with  the  divine  sense  and  sentiments,  the  reasoning  and 
language  of  Scriptiire,  (and  especially  if  these  aic 
wrougiit  in  his  heart  by  Chriirtian  experience)  sup- 
posing his  other  talents  are  equal  to  iho^e  of  his  breth- 
ren, will  always  have  a  considerable  advantage  over 
them,  in  composing  such  discourses  as  shall  be  most 
popular  and  most  useful  in  Christian  asseinblics;  and  he 
may  belter  expect  the  presence  and  blessing  of  God, 
to  make  his  word  triumph  over  the  souls  of  men, 
and  will  generally  speak  to  their  hearts  with    more 


672  Rules  of  Ministerial  Conduct 

power  for  their  eternal  salvation.  Shew  me  one  sin- 
ner turned  to  God  and  holiness  by  the  labors  of  a 
preacher,  who  is  generally  entertaining  the  audience 
with  a  long  and  weighty  chain  of  reasoning,  from  the 
principles  of  nature,  and  teaching  virtue  in  the  language 
of  heathen  philosophy;  and,  1  think  I  may  under- 
take to  shew  you  ten  who  have  been  convinced  and 
converted,  and  have  become  holy  persons  and  lively 
Christians,  by  an  attendance  upon  a  spiritual,  affection- 
ate, and  experimental  ministry:  the  whole  assembly  hang 
attentive  upon  the  lips  of  a  man  who  speaks  to  the 
heart,  as  well  as  to  the  understanding,  and  who  can 
enforce  his  exhortations  from  a  manifold  experience  of 
the  success  of  them.  They  delight  to  hear  the  preach- 
er, whose  plain  and  powerful  address  to  the  conscience, 
and  whose  frequent  methods  of  reasoning  in  the  pul- 
pit, have  been  drawn  from  what  they  themselves  have 
read  in  Scripture  concerning  God  and  man,  sin  and 
duty,  our  misery  and  divine  mercy,  death,  resurrec- 
tion, judgment,  heaven,  and  hell.  They  attend  with 
holy  reverence  and  affection  on  such  a  minister,  whose 
frequent  argument,  both  in  points  of  doctrine  and 
practice,  is.  Thus  saith  the  Lord. 

§27.  10.  Be  not  slothful  or  negligent  in  your  weekly 
preparation  for  the  pulpit;  take  due  time  for  it;  begin 
so  eaily  in  the  week,  that  you  may  have  time  enough 
before  you  to  furnish  your  preparations  well;  and  al- 
ways allow  fur  accidental  occurrences,  either  from  in- 
disposition of  body,  from  interruptions  by  company, 
fr-om  unforeseen  business  or  trouble,  &c.  that  you  may 
not  be  reduced  to  the  necessity  of  hurrying  over  your 
work  in  haste,  at  the  end  of  the  week,  and  servmg 
Gad  and  the  souls  of  men  with  poor,  cold,  and  care- 
less performances.  Remember  that  awful  word, 
•though  spoken  on   another   occasion,  ''Cursed  be  he 


Rules  of  Ministerial  Conduct.  C73 

thatdoeth  the  work  of  the  Lord  deceitfully."*  Man- 
age so  as  to  leave  generally  the  Saturday  evening,  or, 
at  least,  the  Lord's  day  morning,  entire,  for  the  review 
and  correction  of  your  discourse,  and  for  your  own 
spiritual  improvement,  by  the  sermon  which  30U  have 
prepared  for  the  people. 

If  it  should  happen  that  the  mere  providence  of  God, 
.without  any  neglect  of  yours,  has  limdered  you  from 
making  so  good  a  preparation  as  you  designed,  you 
may.  with  courage  and  hope  of  divine  assistance,  ven- 
ture into  the  assembly  w.t.i  more  slender  and  imper- 
fect furniture:  but  if  your  conscience  tells  3-ou,  that  your 
preparations  are  very  slight,  and  the  neglect  is  your 
own,  you  have  less  reason  to  expect  aids  from  above, 
withv»ut  great  hunuliati(Mi  foj  your  negligence.  And 
what  if  God  should  forsake  you  so  far  in  the  pulpit,  as 
to  expose  you  to  public  sliame,  and  thus  puni^h  you 
for  your  carelessness  in  the  midst  of  the  congregation! 

Study  your  matter  well,  by  meditution  and  reading, 
and  comparing  scriptures  together,  till  you  have  gotten 
it  completely  within  your  grasp  and  survey:  then  if 
you  should  happen  to  be  so  situated  in  preaching,  that 
you  could  not  refresh  your  memory  by  the  inspection 
of  your  paper  every  minute,  yet  you  will  not  be  ex- 
posed to  hurry  and  confusion;  a  ready  thought  will 
suggest  somethmg  pertinent  to  your  put  pose.  Let  your 
preparations  be  usually  so  perfect,  that  you  may  be 
able  to  fill  up  the  time  allotted  for  the  discourse  with 
solid  sense,  and  proper  language,  even  if  your  natural 
spirits  should  happen  to  be  heavy  and  indisposed  at  the 
hour  of  pleaching,  and  if  your  mind  should  have  no 
new  thoughts  arising  in  the  deliver^'  of  your  discourse. 
Labor  carefully  in  the  formation  of  your  sermons  in 

•  Jtr.  xlvi-.i,  10. 
S5     * 


674  Rules  of  Ministerial  Conduct. 

your  younger  years:  a  habit  of  thinking  and  speaking 
well,  procured  by  the  studies  of  youth,  will  make  the 
labor  of  your  middle  age  easy,  when,  perhaps,  you  will 
have  much  less  time  and  leisure. 

§28.  (Ill  )  Fdke  heed  to  your  public  labors  and 
ministrations  in  the  church;  which  may  be  done  by 
attendmg  to  the  following  particulars. 

1.  Apply  yourself  to  your  work  with  pious  delight; 
not  as  a  toil  or  task,  which  you  wish  were  done  and 
ended,  but  as  a  matter  of  inward  pleasure  to  your  own 
soul:  enter  the  pulpit  with  the  solemnity  of  holy  joy, 
that  you  have  an  opportunity  to  speak  for  the  honor 
of  God;  and  the  salvation  of  men.  Then  you  will  not 
preach  or  pray  with  sloth  or  laziness,  with  coldness  or 
indifference:  we  do  not  use  to  be  slothful  and  indiffer- 
ent in  the  pursuit  of  our  joys,  or  the  relish  of  our 
chosen  pleasures.  Stir  up  yourself  to  the  work  with 
sacred  vigor,  that  the  assembly  may  feel  what  you 
speak.  But  if  you  deliver  the  most  solemn  and  lively 
compositions,  like  a  man  that  is  half  asleep,  it  will  be 
no  wonder  if  your  hearers  slumber.  A  dull  preacher 
makes  a  drowsy  church. 

§29.  2.  Endeavor  to  get  your  heart  into  a  temper 
of  divine  love,  zealous  lor  the  laws  of  God,  affected 
with  the  grace  of  Christ,  and  compassionate  for  the 
souls  of  men.  With  this  temper  engage  in  public  work. 
Let  your  frame  of  spirit  be  holy  with  regard  to  your 
own  inward  devotion,  near  to  God,  and  delighting  in 
him:  and  let  it  be  zealous  for  the  name  of  Christ,  and 
the  increase  of  his  kingdom.  O  pity  perishing  sinners, 
when  you  are  sent  to  invite  them  to  be  reconciled  to 
God.  Let  not  self  be  the  subject  or  the  end  of  your 
preaching,  but  Christ,  and  the  salvation  of  souls. 
"We  preach  not  ourselves,"  saith  the  apostle,  "but 
Christ  Jesus  the  Lord,  and  ourselves,  your  servants,  for 


Rules  of  Minisierial  Conduct.  67.t 

Jesus'  sake."*  Speak  as  a  dying  preacher  to  dying 
hearers,  with  the  utiiiost  compassion  t.)  the  ignora.t, 
the  tempted,  the  foolish,  and  the  obstinate;  for  all  these 
are  in  danger  of  eternal  death.  Attend  your  \v».rk 
with  tlie  utmost  desire  to  save  souls  irom  hell,  and 
enlarge  the  kingdom  of  Christ  y.;ur  Lord. 

Go  into  the  public  assembly  with  a  design  (if 
God  please)  to  strike  and  persuade  some  souls  there 
into  repentance,  faith,  holiness,  and  saivation.  Oo  to 
open  blind  eyes,  to  unstop  deaf  ears,  to  make  the 
lame  walk,  to  make  the  foolisii  wise,  to  raise  those 
that  are  dead  in  trespasses  and  sins  to  a  heavenly  and 
divine'  life,  and  to  br'-ng  guilty  rebels  to  return  to  the 
love  and  obedience  of  their  Maker,  by  Jesus  Christ, 
the  great  Reconciler,  that  they  may  be  pardoned  and 
saved.  Go  to  diffuse  the  savor  of  the  name  of  Christ 
and  his  gospel,  through  a  whole  asseml)ly;  and  to 
allure  souls  to  partake  of  grace    ai  d  gii  ry. 

§30.  3.  Go  forth  in  the  strength  of  Christy  for  these 
glorious  effects  are  above  your  own  strength,  and  tran- 
scend all  the  powers  ot  the  brightest  preachers.  '-Be 
strong  in  the  grace  which  is  in  Ciirist  Jesus."f  "With- 
out him  we  can  do  nothing."]:  Go  with  a  design  to 
work  wonders  of  salvation  on  sinful  creatures,  but  in 
the  strength  of  Jesus,  who  hath  all  power  given  him  in 
heaven  and  earth,  and  hath  promised  to  be  with  his 
ministers  to  the  end  of  the  world. §  Fray  earnestly  for 
the  promised  aids  of  the  Spirit,  and  plead  with  God, 
who  hath  sent  you  forth  in  the  seivice  of  the  gos[>el  of 
his  Son,  that  you  may  not  return  empty,  but  bring  in 
a  fair  harvest  of  conveits  to  heaven,  it  is  the  Lord  of 
the  harvest  who  only  can  give  tliis  di\  ine  success  to  the 
laborers,     "He  that  pianteth  is  nothing,  and  he  tliat 

•2Cor.  iv,  5.       f  2  Tim.  ii,   !.      4  Jolm  w,  5.       §  .MaU.  xxviii,  2(1 


676  Rules  of  Ministerial  Conduci. 

watcreth  is  nothing,  but  all  our  hope  is  in  God,  who 
giveth  the  increase."* 

§3L  4.  G'-'t  the  substance  of  your  sermon,  which 
you  have  prepared  for  the  pulpit,  so  wrought  into  your 
head  and  heart,  by  review  and  meditation,  that  you 
may  have  it  at  command,  and  speak  to  your  hearers 
with  freedom;  not  as  if  you  were  reading  or  repeating 
your  lesson  to  them,  but  as  a  man  sent  to  teach  and 
pei'suade  them  to  faith  and  holiness.  Deliver  your  dis- 
courses to  the  people,  like  a  man  that  is  talking  to  them 
in  good  earnest  about  their  most  important  concerns, 
and  their  everlasting  welfare;  like  a  messenger  sent  from 
heaven,  who  would  fain  save  sinners  from  hell,  and 
allure  souls  to  God  and  happiness.  Do  not  indulge 
that  lazy  way  of  reading  over  your  prepared  paper,  as 
a  school-boy  does  an  oration  out  of  Livy  or  Cicero, 
who  has  no  concern  in  the  things  he  speaks.  But  let 
all  the  warmest  zeal  for  God,  and  compassion  for  per- 
ishing men,  animate  your  voice  and  countenance;  and 
let  the  people  see  and  feel,  as  well  as  hear,  that  you  are 
speaking  to  them  about  things  of  infinite  moment,  and 
in  which  your  own  eternal  interest  lies  as  well  as  theirs. 

§32.  5  If  you  pray  and  hope  for  the  assistance  of 
the  Spirit  of  God,  m  every  part  of  your  work,  do  net 
resolve  always  to  confine  j^ourself  precisely  to  the  mere 
words  and  sentences  which  you  have  written  down  in 
your  private  preparations.  Far  be  it  fi-om  me  to  en- 
courage a  preacher  to  venture  into  public  work,  with- 
out due  preparation  by  study,  and  a  regular  composi- 
tioii  of  his  discourse.  We  must  not  serve  God  with 
what  costs  us  nothing.  All  our  wisest  thoughts  and 
cares  are  due  to  the  sacred  service  of  the  tempk^:  but 
what  I  mean  is,thatweshoukl  not  impose  upon  ourselves 

'  I  Cor.  iii,  T, 


Rides  of  Ministerial  Conduct.  677 

just  such  a  number  of  prccomposcd  words  and  lines  to 
be  delivered  in  the  hour,  without  daring  to  s[)eak  a 
warm  sentimentthatcomeslVrsliuponthe  mind.  Why 
ma^'younot  hope  for  some  lively  turns  of  thou:>f;t.  some 
new  pious  sentiments,  which  may  strike  light  and  heat 
and  life  into  the  understandings  and  the  hearts  of  tliTise 
that  hear  you?  In  the  zeal  of  your  ministrations,  why 
may  you  not  expect  some  bright,  and  warm,  and  pa- 
thetic forms  of  argument  and  persuasion,  to  offer  them- 
selves to  your  lips,  for  the  more  powerful  conviction  of 
sinners,  and  the  encouragement  and  comfort  of  hum. 
ble  Christians?  Have  you  not  often  found  such  an  en- 
largement of  thought,  such  a  variety  of  sentiment,  and 
fieedom  of  speech,  in  common  conversation,  upon  an 
important  subject,  beyond  what  you  were  apprized  of 
beforehand?  And  why  should  you  forbid  youi  self  this 
natural  advantage  in  the  pulpit,  and  in  the  fervor  of 
sacred  ministrations,  where  also  you  ha\e  moie  reason 
to  hope  for  divine  assistance? 

Besides,  for  us  who  are  protcstant  dissenters,  and 
confine  ourselves  to  no  set  forms  in  prayei^  it  seems 
more  unreasonable  to  confine  our  lips  constantly  and 
precisely  to  the  words  written  in  our  papers  in  the 
work  of  preaching.  Do  we  [)lead  so  earnestly  for  the 
liberty  of  prayer,  and  yet  never  give  our  spirits  a  lib- 
erty to  express  their  present  warm,  lively,  and  affectionate 
thoughts,  in  ministering  the  go'^pel  of  Christ,  under  the 
hopes  of  his  assistance?  Why  must  wc  never  dare  to 
add  any  thing  to  our  premeditated  notes,  in  spcakirg  to 
the  people,  while  we  take  this  freedom  in  speaking  to 
the  blessed  God?  As  there  has  beenmai'V  a  iVrvcnt 
and  devout  petition  offered  to  God,  in  our  addre>s(L>to 
him.  which  had  not  been  thought  of  before,  so  many 
a  sentence,  we  had  never  written,  has  been  dellvfird 
in  our  adJrcsies  to  the  people  with  glorious  success;  it 


6T8  Rules  of  Ministerial  Conduct. 

has  come  more  immediately  and  warm  from  the  heart, 
and  may  have  been  blessed  of  God  to  save  a  soul. 

§33,  0.  Here  would  be  a  proper  place  to  interpose  a 
few  directions  concerning  elocution,  and  the  whole 
planner  of  delivery  of  your  discourse  to  the  people, 
wl!ich  includes  both  a  voice,  gesture,  and  behavior, 
suited  to  the  subject  and  design  of  every  part  of  the 
sermon.  But  the  rules  that  are  necessary  for  this  part 
of  our  work,  are  much  better  derived  from  books  wiitten 
on  this  subject,  from  an  observation  of  the  best  preach- 
ers, in  order  to  imitate  them,  and  an  avoidance  of  that 
which  we  find  offensive,  when  we  ourselves  are  hearers. 

If  I  had  a  design  to  go  through  the  whole  of  the 
ministerial  office,  I  should  here  also  find  a  proper  place 
to  speak  of  the  manner  of  your  performance  oi' public 
prayer,  of  your  direction  of  that  part  of  worship  which 
is  called  psalmody,  and  of  your  ministration  of  the 
ordinances  of  baptism  and  the  Lord's  supper;  but  this 
would  require  much  more  time,  and  my  chief  design 
was  to  put  you  in  mind  of  a  few  useful  things  which 
relate  to  pi'eaching.  1  proceed,  therefore,  to  the  last 
particular, 

§31.  7.  Be  very  solicitous  about  the  success  of  your 
labors  in  the  pulpit.  Water  the  seed  sown,  not  only 
with  public,  but  secret  prayer.  Plead  with  God  impor- 
tunately, that  he  would  not  suffer  you  to  labor  in  vain. 
Be  not  like  that  foolish  bird,  the  ostrich,  which  lays 
her  eggs  in  the  dust,  and  leaves  them  there,  regardless 
whether  they  come  to  life  or  not:  God  hath  not  given 
her  understanding.  But  let  not  this  folly  be  your 
character  or  practice:  labor,  and  watch,  and  pray, 
that  your  sermons  and  the  fi  uit  of  your  studies  may 
become  words  of  divine  life  to  souls. '  ' 

It  is  an  observation  of  pious  Mr.  Baxter,  which  1 
have  read  somewhere  in  his  works,  that  h.e  has  never 


Hnlcs  of  MinisteHal  Conduct.  679 

known  any  considerable  success  from  tlic  briir'ntcst 
and  noblest  talents,  nor  the  most  excellent  kind  of 
preachinfij,  and  that  even  where  the  preachers  ilsem- 
sclves  have  been  truly  religious,  if  they  have  not  had 
a  solicitous  concern  for  the  suece^^s  of  their  niiniblra- 
tions.  Let  the  awful  and  important  thought  of  souls 
being  saved  by  my  preaching,  or  left  to  perish  and  be 
condemned  to  hell  by  my  negligence;  1  say,  It  t  this 
awful  and  tremendous  thought  dwell  ever  upon  your 
spirit.  We  arc  made  watchmen  to  the  house  of  Is- 
rael, as  Ezekiel  was,  and  if  we  give  no  warning  of  ap- 
proaching danger,  the  souls  of  multitudes  may  perish 
through  our  neglect,  but  the  blood  of  souls  will  be 
terribly  required  at  our  hands.* 

^35.  (IV.)  Take  heed  to  yuui-  whole  conversa- 
tion in  the  world;  let  that  be  managed  not  only  as 
becomes  a  professor  oi'  Ciiristianity,  but  as  becomes  a 
minister  of  the  gospel  of  Christ.  Now.  amongst  other 
rules  which  may  render  your  conversation  agreeable 
to  your  character,  I  entreat  you  to  take  these  few  into 
your  thoughts. 

1.  Let  it  be  blameless  and  inoff'cusive.  Be  vgilant, 
be  temperate  in  all  things,  not  only  as  a  soldier  of 
Christ,  but  as  an  under-leader  of  part  of  his  army. 
Be  temperate,  and  abstain  sometimes  even  from  law- 
ful delights,  that  you  may  make  the  work  of  self-de- 
nial easy,  and  that  you  may  bear  hardship  as  becomes 
a  soldier. t  But  always  watchful,  lest  you  be  too 
much  entangled  with  the  afiairs  of  tb.is  life,  that  you 
may  better  please  him  u  ho  has  chosen  you  for  an 
ofticcr  in  his  battalions,  and  that  you  may  not  be 
easily  surprised  into  the  snares  of  sin.  Guard  against 
a  love  of  pleasure,  a  se.isual  temj^cr,  an  indulgence  of 

•  K/.ck.  ili,  17.  Xtc.  t  2  Tim.  ii,  3,4. 


680  Rules  of  Mhmterial  Conduct. 

appetite,  an  excessive  relish  of  wine  or  dainties;  these 
cuiiuilizc  the  soul,  and  give  occasion  to  the  world  to 
reproach  us  but  too  justly. 

§3(3.  2.  Let  your  conversation  be  exemplary  in  all 
the  duties  of  holiness  and  virtue;  in  all  the  instances 
of  worship  and  piety  toward  God,  and  in  those  of 
justice,  honor,  lind  hearty  benevolence  towards  men. 
Be  forward  and  ready  to  engage  in  every  good  word 
and  work,  that  you  may  be  a  pattern  and  a  leader  of 
the  flock;  that  you  may  be  able  to  address  the  people 
committed  to  your  care  in  the  language  of  the  blessed 
apostle,  "Be  ye  followers  of  me,  even  as  I  also  am  of 
Christ."*  "Brethren,  be  followers  together  of  me,  and 
mark  them  which  walk  so,  as  ye  have  us  for  an  en  ^ 
sample;  for  our  conversation  is  in  heaven. "f  "Those 
things,  which  ye  have  both  learned  and  received,  and 
heard  and  seen  in  me,  do  you  practise,  and  the  God 
of  peace  shall  be  with  you."+ 

§37.  3.  Let  your  conversation  be  grave  and  manly, 
yet  pleasant  and  engaging.  Let  it  be  grave,  manly, 
and  venerable.  Remember  your  station  in  the  church, 
that  you  sink  not  into  levity  and  vain  trifling,  that 
you  indulge  not  any  ridiculous  humors  or  childish 
follies,  below  the  dignity  of  your  character:  keep  up 
the  honor  of  your  office  among  men,  by  a  remarkable 
sanctity  of  manners,  by  a  decent  and  manly  deport- 
ment. Remember,  that  our  station  does  not  permit 
any  of  us  to  set  up  for  a  buffoon;  nor  will  it  be  any 
gloiy  to  us  to  excel  in  farce  and  comedy.  Let  others 
obtain  the  honor  of  being  good  jesters,  and  of  having 
it  in  their  power  to  spread  a  laugh  round  the  company 
when  they  please;  but  let  it  be  our  ambition  to  act  on 
?.he  stage  of  life,  as  men  who  are  devoted  to  the  ser- 

•JC.r.  xi,  1.  t  Phil,  iii,  ir,  20.  t  Phil  iv,  » 


Rules  of  Ministerial  Conduct.  681 

vice  of  the  God  of  heaven,  to  the  real  ijenefit  of  man- 
kind on  earth,  and  to  their  eternal  interests. 

Yet  there  is  no  need  that  your  behavior  should  have 
any  thing  stiff  or  haughty,  any  thing  sullen  or  gloomy 
in  it.  There  is  an  ait  of  pleasing  in  convcisation, 
that  will  maintain  the  honor  of  a  superior  office,  with- 
out a  morose  silence,  without  an  affected  stift'ness,  and 
without  a  haughty  superiority.  A  pleasant  story  may 
proceed,  without  offence,  from  a  minister's  lips;  but  he 
should  never  aim  at  the  title  of  a  man  of  mirth,  nor 
abound  in  such  tales  as  carry  no  useful  instiuction  in 
them,  no  lessons  of  piety,  or  wisdom,  or  vii  true. 

Let  a  cheerful  freedom,  a  generous  fiiendship,  and 
an  innocent  pleasure,  generally  appear  on  your  coun- 
tetiance;  and  let  3'o'jr  S[3c?ch  be  ever  kind  and  aftec- 
tionate.  Do  not  put  on  any  forbidding  airs,  nor  let 
the  humblest  soul  be  afraid  to  speak  to  you.  Let 
your  whole  carriage  be  civil  and  affable;  let  your  ad- 
dress to  men  be  usually  open  and  free,  such  as  may 
allure  persons  to  be  open  and  free  with  you  in  the 
important  concerns  of  their  souls.  Seek,  as  far  as 
possible  to  obtain  all  your  pious  designs,  by  soft  and 
gentle  methods  of  persuasion. 

If  you  are  ever  called  to  the  unplcasing  and  painful 
work  oi  reproof,  this  may  be  done  effectually,  upon 
some  occasions,  without  speaking  a  word.  When 
vicious,  or  uncleanly,  or  unbecoming  speeches  arise  in 
public  conversation,  a  sudden  silence,  with  an  assum- 
ed gravity,  will  often  be  a  sensible  and  sufficient  re- 
proof. Or  where  words  of  admonition  may  not  be 
proper,  because  of  the  company,  sometimes  a  sudden 
depasture  may  be  the  best  way  to  acquaint  them  with 
your  disapprobation. 

But  tliere  are  cases  wherein  such  a  tacit  rebuke  is 
not  sufficient  to  answer  your  character  ar.d  vour  offjcc 
86 


682  Rules  of  Ministerial  Conduct. 

Sometimes  it  is  necessary  for  a  minister  to  bear  a  pub- 
lic and  express  witness  against  shocking  immorality^, 
or  against  vile  and  impious  discourse.  Yet,  in  gener- 
al, it  must  be  said,  if  a  reproof  can  be  given  in  secret, 
it  is  best,  and  most  likely  to  prevail  upon  the  offender, 
because  it  less  irritates  his  passions,  nor  awkens  his 
pride  to  vindicate  himself,  and  to  despise  all  reproof. 

Whensoever  Providence  calls  you  to  this  work, 
make  it  appear  to  the  transgressor  that  you  do  it  with 
regret  and  pain:  let  him  see  you  are  not  giving  vent  to 
your  own  wrath,  but  seeking  his  interest  and  welfare; 
and  that,  were  it  not  for  the  honor  of  God  and  for 
his  good,  you  would  gladly  excuse  yourself  from  the 
ungrateful  task;  and  that  it  is  a  work  in  which  your 
spirit  takes  no  delight.  If  the  case  and  circumstances 
require  some  speeches  that  are  awful  and  severe,  let  it 
appear  stiil  that  your  love  and  pity  are  the  prevailing 
passions;  and  that  even  your  anger  has  something  di- 
vine and  holy  in  it,  as  being  raised  and  pointed  against 
the  sin  rather  than  against  the  sinner.  ^ 

Study  to  make  the  whole  of  your  carriage  and  dis- 
course amongst  men  so  engaging,  as  may  invite  stran- 
gers to  love  you,  and  allure  them  to  love  religion  for 
your  sake. 

§38.  4.  In  order  to  attain  the  same  end,  let  your 
conversation  be  attended  with  much  self-denial  and 
meekness:  avoid  tb.e  character  of  humorist,  nor  be  un- 
reasonably fond  of  little  things,  nor  peevish  for  the 
want  of  them.  Suppress  rising  passions  early.  If  you 
are  providentially  led  into  argument  and  dispute, 
whether  on  themes  of  belief  or  practice,  be  very  watch- 
ful lest  you  run  into  tierce  contention,  into  angry  and 
noisy  debcite.  Guard  against  every  word  that  savors 
of  malice,  or  of  bitter  strile:  watch  against  the  first  stir- 
rings  of  sudden    wrath    or   rcbcntnici.t:    bear    with 


Rules  of  Ministerial  Conduct.  683 

patience  the  contradiction  of  others,  and  forbear  to  re- 
turn railing  for  railing,  A  inini.sler  must  be  gentle, 
and  not  apt  to  strive,  but  meekly  instructing  gainsayers. 

He  should  never  be  ready  either  to  give  or  take 
offence;  but  he  should  teach  his  people  to  neglect  and 
bury  resentment,  to  be  deaf  to  reproaches,  and  to  for- 
give injuries,  by  his  own  example,  even  as  God  has 
forgiven  all  of  us.  Let  us  imitate  his  divine  pattern, 
who  cancels  and  forgives  our  infmite  offences  for  the 
sake  of  Jesus  Christ.  '"A  bishop  must  not  be  a  brawler 
or  a  striker;"  but  such  as  tlie  apostle  was,  "gentle 
among  the  people,  even  as  a  nurse  cherishes  her  chil- 
dren;" and  being  affectionately  desirous  of  their  wel- 
fare, we  should  be  willing  to  impart  not  only  the  gos- 
pel of  God  to  them,  but  any  thing  that  is  dear  to  us, 
for  the  salvation  of  their  souls. 

Never  suffer  any  differences  (if  possible)  to  arise  be- 
tween you  and  any  of  the  people  who  are  committed  to 
your  care,  or  attend  on  your  ministrations:  this  will 
endanger  the  success  of  your  best  labors  among  them, 
and,  for  this  reason,  though  you  visit  families  with 
freedom,  yet  avoid  all  unnecessary  inquiries  into  their 
domestic  affairs  by  a  prying  curiosity;  the  pleasure  of 
such  secrets  will  never  pay  for  the  danger  that  attends 
them,  and  your  own  business  is  sufficient  for  you. 

Avoid  entering  into  any  of  the  little  private  and  per 
sonal  quarrels  that  may  arise  among  them,  unless  Prov- 
idence give  you  an  evident  call  to  become  a  peace- 
maker; but  even  in  this  blcsbcd  work  there  is  some  dan- 
ger of  disobliging  one  side  or  the  other;  for  though 
both  sides  are  otlen  to  blame,  \et  each  supposes  him- 
self so  much  in  the  right,  tluit  your  softest  and  mo^t 
candid  intimation  of  their  being  culpable,  rven  in  little 


684  Rules  of  Ministerial  Conduct. 

things,  will  sometimes  awaken  the  jealousy  of  one  oi 
both  parties  against  you;  this  will  tend  to  abate  their 
esteem  of  you,  and  give  a  coldness  to  their  attention 
on  your  sacred  services.  We  had  need  be  wise  as  ser- 
pents in  this  case,  and  harmless  as  doves. 

§39.  5.  Let  your  conversation  be  as  fruitful  and 
edifying  as  your  station  and  opportunities  will  allow. 
Wheresoever  you  come,  use  your  utmost  endeavors 
that  the  world  may  be  the  better  for  you  If  it  be  the 
duty  of  every  Christian,  much  more  is  it  the  indispen- 
sable duty  of  a  minister  of  Christ  to  take  heed  that  no 
corrupt  communication  proceed  out  of  his  mout^i,  buji 
that  which  is  good  for  edification,  that  it  may  minister 
grace  to  the  hearers. 

In  your  private  visits  to  the  members  of  your  flock, 
or  to  the  houses  of  those  who  attend  on  your  ministry, 
depart  not  without  putting  in  (if  possible)  some  word 
for  God  and  religion,  for  Ciirist  and  his^^•ospel:  take 
occasion  from  common  occurrences  that  arise,  artfully 
and  insensibly  to  introduce  some  discourse  of  things 
sacred.  Let  it  be  done  with  prudence  and  holy  skill, 
that  the  company  may  be  led  into  it  ere  they  are  aware. 
The  ingenious  Mr.  Norms' s  little  discourse  on  relig- 
ious conversation,  and  Mr.  Matthew  Henry's  ser- 
mon on  Friendly  Visits,  have  many  excellent  and  val- 
uable hints  in  them  for  our  use. 

It  is  to  be  confessed,  that  the  best  of  ministers  and 
Christians  sometimes  fall  into  such  company,  that  it  is 
hardly  possible  to  sf)eak  a  word  for  God  and  the  gos- 
pel among  them.  Try  then  whether  you  cannot  lead 
the  discourse  to  some  useful  tiieme  in  matters  of  science, 
art,  and  ingenuity,  or  to  rules  of  prudence,  morality,  or 
human  conduct.  There  is  a  time  of  keeping  silence, 
and  restraining  our  lips  as  with  a  bridle,  even  from 
every  thing  that  is  piously  good,  while  some  sort  of 


Rules  of  Ministerial  Conduct.  685 

wicked  men  stand  before  us.  The  best  men  arc  some- 
times dumb  with  silence,  and  dare  not  speak  of  God  or 
religion,  lest  they  should  cast  their  pearls  before  swine, 
and  give  their  holy  things  to  dogs;  and  lest  they  should 
provoke  the  unclean  or  the  envious  animals  to  foam 
out  their  impurities,  or  to  turn  again  and  rend  them. 
But  I  doubt  this  caution  has  been  carried  much  farther 
by  our  own  cowardice  and  carnality  of  spirit,  than 
David  practised  it,  or  than  Jesus  Christ  meant  it,  in  the 
7th  of  Matthew.  Let  us  take  heed.  then,  that  we 
abuse  not  this  prudent  caution,  to  a  manifest  neglect 
of  our  duty,  and  to  withhold  our  lips  from  the  things 
of  God,  where  providence  gives  us  a  lair  opportunity 
to  speak  of  them. 

Now  and  then  take  occasion  to  speak  a  kind  and 
religious  word  to  the  children  of  the  household;  put 
them  in  mind  of  avoiding  some  childish  folly,  or  of 
practising  some  duty  tiiat  belongs  to  their  age.  Let 
your  memory  be  well  furnished  Vvith  the  words  of 
Scripture,  suited  to  the  several  ages  of  mankind,  as  well 
as  to  the  various  occasions  of  life,  that,  out  of  the  abun- 
dance of  the  heart,  your  mouth  may  speak  to  the  ad- 
vantage of  all  that  hear  you,  and  particularly  to  that  of 
the  younger  parts  of  mankind,  who  are  the  hopes  of  the 
next  generation.  Make  the  lambs  of  the  flock  love  you, 
and  hear  your  voice  with  delight,  that  tliey  may  grow- 
up  under  your  instruction,  to  fill  up  tlic  room  of  their 
fathers  when  they  arc  called  away  to  heaven:  nor  let 
servants  be  utterly  neglected,  where  providence  may 
afford  you  an  oppoi:tunity  to  speai:  a  word  to  liieir 

souls. 

He  that  has  the  hapj^y  talent  of  parlor  preaching, 
has  sometimes  done  more  for  Christ  and  souls  in  the 
space  of  a  few  minutes,  tlum  by  tlie  labor  of  many 
hour*^  and  days,  in  llic  usual  course  of  preaching  in  the 


686  Rules  of  Ministerial  Conduct. 

pulpit.  Our  character  should  be  all  of  a  piece,  and  wc 
should  help  forward  the  success  of  our  public  minis- 
trations, by  our  private  addresses  to  the  hearts  and 
consciences  of  men,  where  providence  favors  us  with 
just  occasions. 

In  order  to  promote  this  work  of  particular  watch- 
fulness over  the  flock  of  Christ,  where  he  has  made  you 
a  shepherd  and  overseer,  it  is  useful  to  keep  a  catalogue 
of  their  names,  and  now  and  then  review  them  with  a 
pastoral  eye  and  affection.  This  will  awaken  and  in- 
cline you  to  lift  up  proper  petitions  for  each  of  them,  so 
far  as  you  are  acquainted  with  their  circumstances  in 
body  or  mind.  This  will  excite  you  to  give  thanks  to 
God  on  account  of  those  who  walk  as  becomes  the 
gospel,  and  who  have  either  begun,  or  proceeded  and 
increased  in  the  Christian  life  and  temper  by  your  min- 
istry: you  u'ill  observe  the  names  of  the  negligent  and 
backsliding  Chiistians,  to  mourn  over  them,  and  ad- 
monish them:  you  will  be  put  in  mind  how  to  dis- 
pose of  your  time  in  christian  visits,  and  learn  the  bet- 
ter to  fulfil  your  ministry  among  them. 

§40.  (V.)  The  things  which  I  have  spoken  hitherto, 
have  been  a  display  of  the  best  methods  I  can  think 
of,  for  the  execution  of  the  sacred  office  of  the  minis- 
iry;  and  so  far  as  they  are  conformable  to  the  word  of 
God,  M'c  may  veiiture  to  say,  these  are  your  duties,  my 
dear  biothcr,  and  these  arc  ours.  It  remains  now  to  be 
considered,  in  what  manner  shall  we  enforce  them 
on  our  own  consciences,  and  on  youis?  What  solemn 
obtestations  shall  I  use  to  press  these  momentous 
concerns  on  all  our  hearts?  What  jiathctic  language 
shall  I  choose,  what  words  of  awful  efficacy  and  divine 
fervor,  which  may  first  melt  our  spirits  into  soitness, 
and  thru  imprint  th.ese  duties  upon  them  with  lasting 
power?  We  e\hoi t  and   charge  you,  ue  Cc^hort    and 


Rides  of  Mlnisttv'uil  Conduct.  687 

chaise  ourselves,  hy  all  that  is  serious  and  sacred,  by 
all  tiiat  isimpoitantaiid  everlasting,  by  all  tlu-  solcinii 
transactions  between  God  and  man  which  are  past, 
and  by  all  the  more  solemn  and  awful  scenes  whicii 
are  yet  to  come;  by  all  things  in  our  holy  religion 
which  are  dreadful  and  tremendous,  and  by  all  thin'>s 
in  this  gospel,  which  are  glorious  and  amiable,  heav- 
enly and  divine.  We  chaige  you  by  all  that  is  writ- 
ten in  this  book  of  God, according  to  which  we  shall 
be  judged  in  the  last  day,  by  all  the  infinite  and  aston- 
ishing glories  and  teirors  of  an  invisible  world,  and 
an  unseen  eternity;  we  charge  and  exhort  you,  we  ex- 
hort and  charge  ourselves,  that  vvc  all  take  heed  to  the 
ministry  which  we  have  received  of  the  Lord  Jesus 
tiiut  we  fullil  it. 

§41.  We  charge  you,  and  we  charge  ourselves  by 
the  decaying  interest  of  religion,  and  tiie  witheriiig- 
state  of  Christianity  at  this  day,  that  we  do  not  increase 
this  general  and  lamentable  decay,  this  growing,  and 
di'cadful  apostasy,  by  our  sjuthful  and  careless  manage- 
ment of  the  trust  which  is  committed  to  us.  It  is  a  di- 
vine interest  indeed,  but  declining;  it  is  a  heavenly 
cause,  but  among  us  it  is  sinking  and  dying.  O  let  us 
stir  up  our  heui  ts,  and  all  tiiat  is  within  u.-,  and  strive 
mightily  in  prayer  and  in  preaching  to  revive  the  work 
of  God,  and  beg  earnestly  that  God,  by  a  fresh  and 
abundant  effusion  of  his  Spirit,  would  revive  his  work 
among  us.  Revive  thy  own  work,  O  Lord,  in  the 
midst  of  these  years  of  sin  and  degeneiacy,  nor  let  us 
kibor  in  vain.  Where  is  thy  zeal,  O  Lord,  and  thy 
strength,  the  soundingof  thy  bowels  and  thy  mercies? 
Are  they  restrained?  O  iet  us  rouse  our  souls  with  all 
iioly  fervor,  to  fuilil  our  ministry,  for  it  will  be  a  dread- 
ful leproach  upon  us,  and  a  burden  too  heavy  fur  us  to 
bear,  if  we    let  tlv  faii>r   of  riirist  and  !,^(M!!ir.( -s  di- 


688  Rules  of  Ministerial  Conduct. 

under  oar  hands,  for  want  of  a  lively  zeal,  and  pious 
fervor,  and  faithfulness  in  our  ministrations. 

§42.  We  entreat,  we  exhort  and  charge  you,  and 
we  charge  ourselves,  by  the  solemn  and  awful  circum- 
stances of  a  dying  bed,  and  the  thoughts  of  conscience 
in  that  important  hour,  when  we  shall  enter  into  the 
world  of  spirits,  that  we  take  heed  to  the  ministry 
which  wc  have  received:  surely  that  hour  is  hastening 
upon  us,  when  our  heads  will  lie  upon  a  dying  pillow. 
When  a  few  more  mornings  and  evenings  have  visited 
our  windows,  the  shadows  of  a  long  night  will  begin  to 
spread  themselves  over  us:  in  that  gloomy  hour,  con- 
science will  review  the  behavior  of  the  days  that  are 
past,  will  take  account  of  the  conduct  of  our  whole  lives, 
and  will  particularly  examine  our  labors  and  cares  in 
our  sacred  office.  Oh  may  we  ever  dread  the  thoughts 
of  making  bitter  work  for  repentance  in  that  hour,  and 
of  treasuring  up  terrais  for  a  death-bed,  by  a  careless 
and  useless  ministry! 

§43.  We  exhort  and  charge  you,  and  we  charge  our- 
selves, by  our  gathering  together  before  the  throne  of 
our  Lord  Jesus  Christ,  and  the  solemn  account  we  must 
there  ^^ive  of  the  ministry  wkh  which  he  hath  entrusted 
us,  that  we  prepare,  by  our  present  zeal  and  labor,  to 
render  that  most  awful  scene  peaceful  to  our  souls,  and 
the  issue  of  it  joyful  and  happy.  Let  us  look  forward 
to  that  illustrious  and  tremendous  appearance,  when 
our  Lord  shall  come  with  ten  thousands  of  his  holy 
angels  to  inquire  into  the  conduct  of  men,  and  particu- 
laily  ofthe  ministers  of  his  kingdom  here  on  earth. 
Let  us  remember  that  wc  shall  be  examined  in  the  light 
of  the  flames  of  that  day,  what  we  have  done  with  his 
gospel  which  he  gave  us  to  preach!  What  we  iiave 
done  with  his  promises  of  rich  salvation,  which  he 
sent  us  to  9ffcr  \r  his  nr.mc!    What  is  become,  of  the 


Rules  of  Ministirial  Conduct.  689 


souls  committed  to  our  cart-!  O  that  \vc  may  rr^wc  up 
our  account  svith  joy,  and  not  wltii  grief,  to  the  Judge 
ofthe  living  and  the  dead,  in  that  glorious,  that  dread- 
ful and  decisive  hour! 

§44.  We  charge  and  warn  3'ou,  my  dear  brothei",  and 
we  warn  and  charge  ourselves,  by  all  th(-  terrors  writ 
ten  in  this  divine  book,  and  by  all  the  indignation  and 
vengeance  of  God,  which  we  are  sent  to  display  befort; 
a  sinful  world;  by  all  the  torments  and  agonies  of  hell, 
which  we  are  commissioned  to  denounce  against  im- 
penitent sinners,  in  order  to  persuade  men  to  turn  to 
God,  and  receive  and  obey  the  gospel,  that  we  take 
heed  to  our  ministry  that  we  fulfil  it.  This  vengeance 
and  these  terrors  will  ftill  upon  our  souls,  and  that 
with  intolerable  vveiglit,  with  double  and  immortal 
anguish,  if  we  have  trilled  with  these  terrible  solemni- 
ties, and  made  no  use  of  these  awful  scenes  to  awaken 
men  to  lay  hold  of  the  offered  grace  of  the  gospel. 
Knowing  therefore  the  terrors  of  the  Lord,  let  us  per- 
suade men,  for  we  must  all  stand  before  the  judgment 
seat  of  Christ,  to  receive  according  to  our  works.* 

§45.  In  the  last  place,  we  entreat,  we  exhort  and 
charge  you,  by  all  the  joys  of  paradise,  and  the  bles- 
sings of  an  eternal  b.caven  which  are  our  ho[)e  and 
support  under  all  our  labors,  and  which  in  the  name 
of  Christ,  we  offer  to  sinful,  perishing  men,  and  iuvile 
them  to  partake  thereof.  Can  we  speak  of  such  joys 
and  glories  with  a  sleepy  heart  and  indolent  language? 
Can  we  invite  sinners,  who  are  running  headlong  into 
hell,  to  return  and  partake  of  these  felicities,  ami  not 
be  excited  to  the  warmest  forms  of  address,  and  (Ik; 
iijost  lively  and  engaging  methods  (d* persuasion?  What 

•  2  c.r.  V,  1 '. n. 
S7 


$^~ 


-  -^^  aod  deli^  cao  aiwmatr  Hie  ipe- 

'    orator,  if  the  g^iries  aod  tbejoTS 

7  3  aod  oar  iBiDaftal  hopes  cao- 

.      Ddencreatyou   dKiclbrB,aod 

ire  :       ..  ^es,  by  tfe    dning  reconipeBses 

—  -  '-  -^/jA  iTiwB=t<T5.tiatirekee^ 

-  ^  vaken  oar  dying  xaal  in 


ON  THE  EVIL  AND  DANGER  OF  NEGLECT- 
ING SOULS. 

BY    REV.  PHILIP  DODDRID»E,  D.  D. 

^.  Introductory  Remarks,  (i.)  The  neglect  of  souls  is  highly  criminal. 
$2.  (ii.)  A  readiness  in  men  to  excuse  themselves  for  it.  $3—5.  (iii.) 
These  excuses  might  often  be  over-ruUd.  §6  An  apology  for  ilie  au- 
thor's intended  closeness  of  address.  $r.  The  subject  stated.  §8—10. 
(1.)  What  EXCISES  may  be  offered  for  neglecting  souls.  1  That 
we  do  something  considerable  for  that  purpose  §11.  2  That  tiie  care 
of  particular  persons  more  properly  belongs  to  others  §12.  3.  That 
We  have  much  other  business.  §13.  Hecreulinn.  §14.  Studies.  515. 
Pleasures  of  literature.  §16,  An  address  to  young  ministers.  §17. 
Over-artful  composition  of  sermons.  §18,  19.  That  our  attempts  migiit 
displease  our  people.  §20.  (II. )  The  ^rejf  evil  of  that  neglect.  §21- 
1.  The  death  of  the  soul.  §22.  3.  How  many  souls  die  around  us. 
§23  3.  The  divine  provision  to  prevent  their  death.  §24  4.  The  pe- 
culiar obligations  we  are  under  to  endeavor  afier  their  preservation, 
as  Christians.  §25.  As  ministers,  obliged  by  the  declarations  of  Scrip- 
ture, and,  §26.  Our  personal  engagement.  §27.  (III.)  AppLiCATio>f 
in  pr.^ctical  inferences.  1.  To  humble  ourselves  deeply,  while  we  re- 
member our  f.mUs.  §28.2.  Seriously  consider  what  methods  are  to 
be  taken  for  the  time  to  come. 

§1.  --IF  thou  forbear  to  deliver  them  that  are  drawn 
unto  death,  and  those  that  are  ready  to  be  slain:  if  thou 
sayest.  Behold  we  knew  it  not:  doth  not  he  that  pon- 
dereth  the  heart,  consider  it?  and  he  that  keepeth  thy 
soul,  doth  not  he  know  it?  and  shall  not  he  render  to 
every  man  according  to  his  w'orks?"* 

For  the  explication  of  these  words,  I  would  oflfer 
three  plain  and  obvious  remarks: 

(i.)  That  the  omisbion,  which  is  here  charged  as  so 
displeasing  to  God,  though  immediately  referring  to 
men's  natural  lives,  must  surely  imply  that  the  neglect 
of  their  souls  is  much  more  criminal. 

The  text  strongly  implies,  that  we  shall  be  exposed 
to  guilt  and  condemnation,  before  God,  by  foi^bearing 
to  deliver  them  that  arc  dra-sn  unto  death,  and  those 
that  are  read;/  to  be  slain.    This  must  directly  refer  to 

•  Prov.  xxiv.  11,  ir 


6»2  On  the  Neglect  of  Souls. 

innocent  persons,  brought  into  visible  and  extreme  dan- 
ger by  some  oppressive  enemy,  cither  by  the  sudden  as- 
sault of  a  private  person,  or  by  some  unjust  prosecution 
under  forms  of  law;  and  may  particularly  extend  to 
cases,  where  we  have  reason  to  believe  a  capital  sen- 
tence has  been  passed,  in  consequence  of  false  witness, 
detected  before  execution  is  done.*  And  if  the  neglect 
of  that  be  (as  you  see  it  is)  represented  as  highly  crim- 
inal, it  must  be  a  much  more  heinous  crime,  by  any 
neglect  of  ours,  to  permit  the  ruin  of  men's  souls,  with- 
out endeavoring  after  their  recovery,  when  they  are, 
as  it  were  drawn  away  to  the  extremest  danger  of 
eternal  death,  and  are  ready  to  be  slain  by  the  sword  of 
divine  justice. 

§2.  (ii.)  The  text  geems  to  suppose  that  men  would 
be  ready  to  excuse  themselves  for  this  neglect.  It  is  true 
indeed,  that  at  the  first  sight  of  a  miserable  object,  we 
naturally  find  a  strong  impulse  to  endeavor  to  relieve 
it.  Our  hearts,  as  it  were  spring  in  our  bosoms,  and 
urge  us  forward,  to  exert  ourselves  on  such  an  occasion, 
which  seems  to  be  intimated  by  that  word,  which  we 
render  for6pa?%  which  often  signifies  to  check,  restrain, 
and  hold  back  a  person  from  what  he  is  eager  on  doing. 
But  the  wise  man  intimates,  there  may  be  danger  of 
suppressing  these  generous  sallies  of  the  soul,  on  the 
first  view  of  the  object;  of  suffering  our  charity  to  cool, 
and  then  of  searching  out  apology  for  our  inactivity. 
Yeu  may  be  ready  to  say.  Behold  we  knew  it  not.  "I 
did  not  particularly  see  the  danger;  I  did  not,  however 
apprehend  it  to  be  so  extreme:  or,  I  did  not  know  the 

•  It  was  alloweil  ainonu^  llie  Jcm'b,  tb.at.  if  any  person  coiiUl  ofTcr  any 
tliinj^r  ill  f;ivui-  (if  u  prisDner,  afirr  sentence  was  passed,  lie  niii;ht  be  heard 
befoie  execution  w.is  ilone:  and  tlierrdore  it  was  usual,  (as  (lie  Miscluia 
suvs)  tliat  when  a  man  was  led  to  execution,  a  cr^er  went  before  liim, 
and  proclaimed,  "  I'iiis  man  is  now  g^oinp  to  be  executed  for  such  a 
crime,  and  such  and  sucli  ai-c  wilnessi-S  aj;-ainsl  hini;  whoever  knows 
Jniii  to  be   mnoceni,  lei  liiiii  couie  forth  and  make  it  appcai-  * 


On  the  Negh'ct  of  Souls.  693 

innocence  of  the  person  in  danger;  or,  if  I  did  believe 
it,  1  knew  not  how  to  deliver  him.  I  did  not  think  the 
inteiposition  of  such  a  person  as  myself  could  be  of 
any  importance  in  such  an  aflair.  1  was  sorry  to  see 
innocence  overborne,  and  weakness  oppressed;  but  I 
was  myself  too  weak  to  contend  with  the  mightier  op- 
pressor; too  poor,  too  ignorant,  or  too  busy,  to  meddle 
in  an  affair,  where  those  who  were  much  my  superiors 
were  concerned,  and  had  determined  the  case.  I  had  no 
obligations  to  the  person  in  danger;  I  had  no  concern 
with  him,  nor  any  thing  to  do  to  embarrass  myself 
with  his  alTairs."  If  these  excusses  be  just,  it  is  well. 
Nevertheless,  the  text  supposes, 

^3  (iii.)  That  these  e.TC2<.s-P6^  might  often  be  orc7--rii/- 
cd,  by  an  appeal  to  inci\\  consciences,  as  in  the  sight 
of  God. 

Doth  not  he  that  ponderefh  the  heart  consider  it? 
As  if  he  should  have  said  "it  is  an  easy  thing  to  excuse 
omissions,  so  that  a  fellow  creature  shall  have  nothing 
to  reply;  but  whoever  thou  art  that  readest  these 
words,  I  charge  thee  to  remember  that  it  is  compara- 
tively a  very  little  matter  to  be  judged  of  man's  judg- 
ment; he  that  judgeth  thee  is  the  Lord:*  and  he  that 
pondereth  the  heai t:  lie  weighs,  in  a  most  accuiatc 
balance,  all  its  most  secret  sentiments.  1  therefore  cut 
ofTall  chicane  and  trifling  debate  at  once,  by  placing 
thee  in  his  presence,  and  laying  open  thy  conscience 
there.  Tliou  canst  answer  vie;  but  eansl  thou  answer 
the  heart-searching  God?  Does  not  He,  the  great  Fath- 
er of  spirits,  see,  in  every  instance,  how  inferior  spirits 
conduct  themselves?  Does  He  not  precisely  know  the 
situation  in  which  thy  heart  was,  at  the  very  moment 
in  (juestion?  Thou  saycst  thou  knewesl  it  not:  but  he 

•  1  C.r.  ;v.3,4 


694,  On  the  Neglect  of  Souls. 

is  witness  whether  thou  indeed  didst,  or  didst  not 
know  it.  And  he  also  sees  all  the  opportunities  and 
advantages  which  thou  hadst  for  knowing  it;  all  the 
hints,  which  might  have  been  traced  out,  to  open  a 
more  explicit  and  particular  knowledge;  every  glimpse 
which  thou  hadst  when  thou  wast  (like  the  priest, 
when  he  spied  at  a  distance  the  wounded  traveller) 
passing  by  on  the  other  side,*  and  perhaps  affecting  to 
look  the  contrary  way." 

§4.  Nor  was  it  in  vain,  that  the  wise  man  renewed 
his  expostulation  in  a  different  form.  He  that  keepeth 
ihy  soul,  doth  not  he  know  it?  As  if  he  had  said,  *'con- 
sider  God  as  keeping  thine  own  soul;  as  holding  it  in 
life;t  as  preserving  thy  spirit,  by  his  continued  visita- 
tion;|  and  then  say,  O  thou  that  neglectest  the  life  of 
thy  brother,  whether  he  must  not  be  highly  displeased 
with  that  neglect?  May  he  not  reasonably  expect,  that 
while  He,  the  Lord  of  heaven  and  earth,  condescends 
to  become  thy  guardian,  thou  shouldst  learn  of 
him,  and  be  according  to  thine  ability,  and  in  thy 
sphere,  a  guardian  to  the  whole  human  race,  and 
shouldst  endeavor,  in  every  instance,  to  ward  off  dan- 
ger from  the  life,  from  the  soul  of  thy  brother?" 

§5.  And  that  these  thoughts  may  enter  into  the  mind 
with  all  their  weight,  it  is  added  once  more,  in  this 
pointed  form  of  interrogation,  will  not  He  render  to 
every  man  according  to  his  works?  "I  appeal  to  thine 
own  heart,  is  He  not  a  Being  of  infmite  moral,  as  well 
as  natural  perfections,  and  will  He  not,  as  the  judge  of 
all  the  earth,  do  right?§  Would  He  not  have  remem- 
bered and  rewarded  thy  generous  care  for  the  preser- 
vation of  the  miserable  creature  in  question?  And,  on 
the  other  hand,  will  He  not  reckon  with  thee  for  such 
a  failure?    Human  laws,  indeed,  cannot  punish  such 

•   Luke  X,  81.    f  ^salm  Ixvi,  9.     i  Job  x,  V2.     §  Gen.  xviii,  S5. 


On  the  Neglect  of  Souls.  695 

neglects;  but  the  Supreme  I^^gislator  can,  and  will  do 
it.  Think  of  these  things,  and  guard  against  such 
fatal  negligence  in  every  future  instance.  Think  of 
them,  and  humble  thyself  deeply  before  God,  for 
every  past  instance  in  which  such  guilt  has  been  in- 
curred." 

§6.  God  is  my  witness,  that  I  mean  not  to  insinuate 
the  least  disrespectful  thought,  with  regard  to  any  one 
of  you.  Nevertheless,  permit  me  to  say  it  without 
offence,  (for  I  say  it  in  the  fear  of  God  and  ^^'ith  the 
sincerest  deference  and  friendship  to  you)  I  ajn  afraid, 
the  extensive  and  important  obligations  of  the  ministe- 
rial office  are  not  generally  considered,  and  remembered 
among  us  as  they  ought.  I  apprehend  much  more 
might  be  done  for  the  honor  of  God  and  the  good  of 
souls,  than  is  commonly  done,  even  by  those  w  ho,  in 
the  main, have  a  principle  of  true  religion  in  their  hearts; 
by  those  who  keep  up  the  exercise  of  public  worship  in 
a  regular  and  honorable  manner,  and  appear  not  only 
irreproachable  in  their  conversation,  but,  if  considered 
as  in  private  life,  bringing  forth  the  fruits  of  righteous- 
ness. The  learned,  the  wise,  the  virtuous,  the  pious 
miaister,  is,  I  fear,  often  negligent  of  a  considerable 
part  of  his  trust  and  charge;  and  thereby  fails  to  delivei\ 
as  he  might, //io.9e  that  arc  dvaxcn  unto  death,  and  per- 
haps are  just  ready  to  be  slain. 

§7.  To  awaken  our  spirits,  therefore,  from  that  in- 
sensibility, in  this  respect,  into  which  they  are  so  ready 
to  fall,  I  shall  take  the  liberty, 

I.  Briefly  to  consider,  what  excuses  we  may  be  most 
ready  to  offer,  for  neglecting  the  souls  of  men. 

II.  Seriously  to  represent  Ihc.  <rrcat  evil  of  that  neg- 
lect in  tile  sight  of  God,  notwithstanding  all  those  ex- 
cuses.    After  which, 

III.  I  shall  add  a  few  hints,  by  way  of  reflection,  as 
the  time  may  admit. 


69(y  On  the  Neglect  of  Souls. 

§8.  (I.)  I  am  to  consider,  what  excuses  we  may  be 
ready  to  make,  for  neglecting  to  do  our  utmost  for  the 
salvation  of  men's  souls      Particularly, 

I.  That  we  do  something  considerable  for  that  pur- 
pose:— That  we  take  care  for  their  instruction  in  pub- 
lic; reading  the  word  of  God  to  them,  when  they  are 
assembled  together  in  his  house;  explaining,  and  en- 
forcing it,  in  our  expositions  and  -sermons;  presenting 
prayers  and  piaises  to  God,  in  their  name;  and,  at 
proper  seasons,  administering  the  sacraments,  in  such  a 
manner  q^  we  judge  most  agreeable  to  the  institution 
of  our  Lord  Jesus  Christ. 

And  so  far  indeed  it  is  well:  and  a  most  wise  and 
gracious  appointment  of  our  blessed  Redeemer  it  is, 
that  such  ordinances  should  be  administered  on  solemn, 
stated  days,  and  by  men  appropriated  to  that  employ- 
ment; in  consequence  of  which,  such  knowledge  is  dis- 
persed,,as  is,  through  the  divine  blessing,  effectual  for 
the  salvation  of  many  souls.  And  I  am  not  afraid  to 
say,  that  this  would  make  the  Christian  ministry,  even 
in  the  hands  of  ignorant,  careless,  and  vicious  men,  a 
blessing  to  the  nation  where  it  is  settled,  so  long  as 
reading  the  Scriptures,  and  almost  any  kind  of  prayers 
in  an  intelligible  language,  make  a  part  of  divine 
service  in  their  assemblies.  Much  more  then  will  it  be 
so,  in  the  hands  of  wise,  sober,  and  religious  men. 

§9.  But  while  we  are  thus  pleading  our  diligence 
and  care  in  the  administration  of  public  ordinances,  it 
will  be  kindness  to  ourselves,  seiiously  to  ask  our  own 
hearts,  at  least,  how  they  are  administered.  It  is  a  \evy 
important  trust,  to  have  the  management  of  men's  re- 
ligious hours  committed  to  us;  their  seasons  of  social 
worship  being,  comparatively,  so  short,  and  so  infmite- 
ly  momentous.  Methinks,  we  do  almost,  as  it  were^ 
put  our  own  lives  in  our  hand  while  we  undertake  it^ 


On  the  Neglect  of  Souls.  697 

and  may  justly  tremble  on  the  view  of  that  awful  ac- 
count which  we  are  to  give  of  it. 

I  hope,  sirs,  we  have  the  testimony  of  our  own  con- 
sciences before  God,  that  we  do  nut,  on  these  solemn 
occasions,  content  oursehcs  with  cold  essays  on  mere 
moral  subjects,  however  acute,  philosophical,  or  polite; 
nor  make  it  our  main  business,  in  our  sermons,  to  seek 
the  ornament  and  elegance  of  words,  the  lefmemcnts 
of  criticism,  or  the  nice  arrangement  of  various  com- 
plex and  abstruse  argumentations.  When  we  speak,  in 
the  name  and  presence  of  God,  to  immortal  creatures, 
on  the  borders  of  eternity,  1  hope  we  entertain  our  hear- 
ers witli  plain,  serious,  and  lively  discourses,  on  the  most 
important  doctrines  of  Christianity;  in  their  due  con- 
iK^Niion  and  their  relation  to  each  other,  in  such  a 
manner,  as  we,  on  mature  consideration,  do  veiily 
believe  may  have  the  most  effectual  tendency  to  biing 
them  to  Gad  through  Christ,  and  to  produce  and  pro- 
m>te  in  their  hearts,  through  the  divine  blessing,  the 
great  work  of  regeneration  and  holiness.  1  hope  and 
trust,  that  God  is  our  witness,  and  that  the  people  of 
our  charge  are  witnesses,  that  not  one  of  those  who 
diligently  attend  on  our  ministry,  though  but  for  a  few 
succeeding  Sabbaths,  can  fail  to  learn  the  way  of  salva- 
tion, as  exhibited  in  the  gospel;  and  that  we  speak  of 
it, as  those  that  aie  in  earnest,  and  do,  from  our  very 
souls,  desire  to  answer  the  great  ends  of  our  ministry, 
in  the  prosperity  of  the  Redcemci's  kingdom,  and  the 
cteriial  ha|)piness  of  those  im  aluable  souls  whom  he 
has  committed  to  our  care.  Otherwise  we  may  incur 
great  and  fatal  guilt,  though  public  Avorship  be  con- 
stantly and  decently  cairied  on,  and  though  a  reason- 
able prop'trtion  of  time  be  employed  in  it,  with  numer- 
ous and  attentive  autliturirs;  to  whom  we  may  be  as 
the  lovelv  song  of  oj^c  tluit  I'.as  a  {ileasant  voice; 
88 


(598  On  ike  Neglect  of  Souls. 

while  in  the  cars  of  God,  for  want  of  that  fervent 
charity,  which  should  dictate  and  animate  all,  we  arc 
but  as  sounding  brass,  or  as  a  tinkling  cymbal. 

§10.  Bat  granting,  as  I  would  willingly  suppose,  and 
as  Wit  I  relation  to  you,  my  brethren,  I  do  firmly  be- 
lieve,  all  these  reflections  can  be  answered  with  satis- 
faction: here  is  indeed  a  part  of  your  duty  honorably 
jTcrformed,  and  an  important  part  of  it  too.  But  is  that 
part,  though  ever  so  important,  to  be  substituted  for  the 
whole?  The  diligent  inspection  of  our  flock,  pastoral 
visits,  the  observation  of  the  religious  state  of  families, 
personal  exhortations,admonitions,and  cautions,by  word 
or  letter,  as  prudence  shall  direct,  catechising  children, 
promoting  religious  associations  among  the  younger 
and  the  elder  people  of  our  charge,  and  the  strict  and 
resolute  exercise  of  discipline  in  the  several  churches 
over  which  we  preside;  are  these  no  parts  of  our  office? 
Will  we  say  it  with  our  dying  breath,  will  we  main- 
tain it  before  the  tribunal  of  Christ,  that  they  did  not 
belong  to  the  Christian  ministry?  And  if  not,  will  our 
care  in  other  parts  of  it  be  allowed  as  a  sufficient  ex- 
cuse before  him,  for  our  total  omission  of  these?  We 
have  preached  and  prayed,  and  administered  the  sa- 
craments. These  tilings  we  should  indeed  have  done; 
and  when  we  had  taken  the  care  of  congregations  upon 
us,  we  could  hardly  avoid  it;  but  surely  our  own  con- 
sciences V.  ill,  now  or  hereafter,  tell  us,  that  we  ought 
not  to  have  left  the  others  undone.  But  we  may  per- 
haps for  a  while  elude  the  conviction,  by  pleading, 

§11.  2.  That  the  c(i re  ol' pari icular  persons  more 
properly  belongs  to  others;  anil  especially  to  heads  of 
families,  who  have  more  opportunities  of  being  ser- 
viceable to  those  under  their  charge,  and  indeed  have 
the  most  immediate  concern  in  them.  It  certainly 
does.  But  does  if  belong  to  tiiem  alone?  or  if  he  did,  (\o 
not  they  belong  to  us,  and  to  our  care?  and  is  it  not  the 


On  {he  Neglect  of  Souts.  009 

part  of  every  superior  olVicer  of  a  society  to  see  to  it, 
that  tlic  subaltern  olViccrs  be  careful  and  difigentin  the 
discharge  of  their  duty?    And  in  this  case,  are  we  to 
take  it  for  granted,  that,  in  our  resj^ective  congrega- 
tions, heads  of  families  are  so  of  ci)urse?    That  they 
pray  in  their  families;  that  they  read  the  Scriptures  and 
other  good  books  there,  especially  on  the  evening  ot 
the  Lord's  day:  that  they  catechise  their  children,  and 
solemnly  press  upon  them,  and  upon  their  servants,  the 
serious  care  of  practical  leligion?    Aie  we  roundly  to 
conclude,  without  any  farther  inquiry,  that  all  this  is 
done,  and  done  in  so  diligent,  and  so  prudent  a  man- 
ner, as  that  there  is  no  need  of  any  particular  exhorta- 
tions, instructions,  or  admonitions  fiom  m?  Would  to 
God,  there  were  any  one  congregation  in  the  whole 
kingdom,  of  which  this  might  reasonably  be  presumed 
to  be  the  case!  But  if  it  were  indeed  so,  would  not  our 
concurrence  with  these  wise  and  pious  heads  of  lami- 
lies,  in  so  good  but  so  ditficult  a  work,  encourage  and 
strengthen  them  to  prosecute  it  with  greater  chcei  tul- 
ness  and  vjgor?  Would  it  not  quicken  jjoth  their  cares 
and  their  endeavors?    And  might  it  not,  by  the  divine 
blessing,  promote  the  success  of  tliem?    Might  it  not 
gain  on  the  minds  of  children  and  servants,  to  see  that 
we  do  not  think  it  beneath  us,  tenderly  to  care  for 
their  souls?  And  might  not  our  tender  and  condescend- 
ing regards  to  them  in  private,  by  convincing  them  how 
well  we  mean  them,  render  our  public  labors  more  ac- 
ceptable and  useful  to  them?  Now  we  well  know,  that 
the  children  and  servants  of  the  present  generation  are 
the  hopes  of  the  next;  as  they  are  probably  those,  that 
in  their  turns  will  be  parents  and  governors  of  families; 
whose  children  and  servants,  when  they  arist^  will-  one 
way  or  another  feel  the  happy  or  unhappy  conse- 
quences  of  our  fidelity  or  neglect?    And  when  such  af- 
fairs are  in  question,  shall  we  allow  oui-sclves  to  pleuti. 


700  On  the  Neglect  of  Soiih. 

§12.  3.  That  we  have  so  much  other  business^  and 
such  various  engagements  of  a  different  kind,  that  wc 
cannot  possibly  attend  to  these  things? 

But  give  me  leave,  my  brethren,  to  observe,  that  the 
question  here  is  not,  whether  we  can  find  out  other 
agreeable  'wcujs  of  filling  up  our  time?  but  wheth(?r 
those  other  ways  are  more  important,  and  whether  that 
different  manner  of  employing  it  be  more  acceptable 
in  the  sight  of  God,  and  will  turn  to  a  better  account 
in  that  great  day,  when  our  conduct  is  to  be  finally  re- 
viewed by  Him?  We  must  indeed  have  our  seasons  of 
recreation,  and  our  seasons  of  study:  but  it  will 
easily  appear,  that  no  regards  to  either  of  these  will 
vindicate  or  excuse  our  neglect  of  the  private  duties  we 
owe  to  our  flock,  in  giving  diligence  to  know  their 
their  state;  and  being  careful  to  teach  them,  not  only 
publicly,  but  from  house  to  house. 

§13.  RecreationAo  be  sure,  can  afford  no  just  apol- 
ogy for  neglecting  it;  since  to  follow  this  employment 
prudently,  might  be  made  a  kind  of  recreation  from  the 
jabors  of  a  sedentary  and  studious  life.  A  grave  and 
severe  recreation!  you  will  perhaps  say:  Grave  indeed, 
1  will  acknowledge  it  to  be;  but  not  therefore  to  a  se- 
rious mind  less  delightful.  So  much  of  those  two 
noblest  and  sweetest  exercises  of  the  soul,  devotion  and 
benevolence,  would  naturally  mingle  with  these  pious 
cares  and  tender  addresses,  as  would  renew  the  strength 
which  had  been  exhausted  in  our  studious  hours,  and 
the  manly,  shall  1  say,  or  rather  the  godlike  joy  it 
would  administer,  would  quite  discountenance  that 
which  we  find  in  the  gay  indulgences  of  a  humorous 
and  facetious  conversation;  though  I  see  no  necessity 
of  forbiddfing  that,  at  proper  intervals,  so  far  as  its 
cheerfulness  is  consistent  with  wisdom  and  religion. 
And  I  am  sure,  that  if  we  can  turn  our  seasons  of  re- 
cess from  study,  to  so  profitable  an  account  as  would 


On  the  Neglect  of  Souls.  701 

be  answered  by  the  duties  which  you  know  I  have 
now  in  view,  it  will  be  a  most  happy  art,  well  be  com- 
ing one  who  is  truly  prudent,  and  would  Iheicfore 
husband  his  time  to  the  best  purposes  for  eternity;  in 
which  view  it  is  evident,  that  the  smallest  fragments 
of  it,  like  the  dust  of  gold,  are  too  valuable  to  be  lost. 

§14.  The  great  pioportion  of  lime  to  be  given  to 
our  studies,  will,  no  doubt,  be  urged,  as  a  \et  more 
material  excuse.  But  here  it  is  obvious  to  reply,  that 
a  prudent  care  in  the  duties  1  am  now  recommending, 
is  vejy  consistent  with  our  employing  a  great  deal  of 
time  in  study;  and  particularly,  wilh  our  giving  it,  what 
I  hope  we  shall  always  learn  to  value  and  retleem,  our 
morning  hours,  to  which  some  of  the  evening  may  also 
be  added.  And  if  these  will  not  generally  suffice  give 
me  leave  to  ask,  What  are  those  important  studies 
tliiU:  would  thus  engross  the  whole  of  our  time,  except- 
ing what  is  given  devotion,  and  to  what  is  generally 
called  recreation? 

§15.  I  have  had  some  little  taste  of  tlie  pleasures  of 
literature  myself,  and  have  some  leason  to  hope  I  shall 
not  be  suspected  of  any  prejudice  against  it;  nor  am  I 
at  all  inclined  to  pass  those  contemptuous  censures  on 
the  various  branches  of  it,  in  which  ignorance  and 
sloth  arc  often,  with  stiange  stupidity,  or  with  3'et 
stranger  assurance,  seeking,  and  it  may  be  finding  a 
refuge.  But  on  such  an  occasion  1  must  freely  say, 
that  I  fear  many  things,  which  employ  a  very  large 
portion  of  our  retired  time,  arc  stuilied  rather  as  polite 
amusements  to  our  own  minds,  than  as  things  which 
seem  to  have  any  apparent  subscrvitncy  to  the  glory 
of  God,  and  the  edification  of  our  tlick;  and  conse- 
quently, I  fear,  they  will  stand  as  ni  ticks  ofahalcment, 
if  I  may  so  express  it,  in  our  tnial  account;  and  when 
they  come  to  be  made  manifest,  will  be  found  w  orks 


T02  On  the  Neglect  of  Souls. 

that  shall  be  burnt,  as  being  no  better,  in  the  Divine 
esteem,  "than  wood,  hay,  and  stubble,"  how  beauti- 
fully soever  they  may  have  been  varnished,  or  gilded 
over. 

§16.  Let  me  here,  in  particular,  address  myself  to 
ray  younger  brethren,  with  a  frankness,  which  may 
be  to  them  more  excuseable,  while  I  urge  them  to  a 
Chrisiimi  self-denial  upon  this  head,  where  perhaps  it 
may  be,  of  all  others,  the  most  difficult.  I  do  not  ap- 
prehend persons  of  your  approved  character  to  be  in 
danger  of  other  any  kind  of  luxury  and  intemperance; 
but  there  is,  if  yoil  will  permit  me  so  to  call  it,  a  sort 
of  refined  intellectual  luxury,  with  regard  to  which  1 
am  jealous  over  you,  lest  you  should  be  seduced  into 
it,  or  rather,  lest  some  of  you  be  already  ensnared  by 
its  specious  charms. 

I  would  not,  my  young  friends,  be  so  severe  and 
cruel,  as  to  desire  you  should  be  confined  from  that 
high  and  elegant  entertainment,  which  a  person  of  ge- 
nius and  taste  will  find  in  the  masterly  writings  of  tlie 
ancient  orators,  historians,  and  poets;  or  in  those  polite 
and  elegatit  pieces  which  our  own  and  other  modern 
languages  may  afford;  from  which  the  wise  man,  and 
the  Christian,  will  learn  many  things  of  solid  use;  as 
well  as  mutters  of  most  delightful  amusement.  Neither 
would  I  pretend  to  forbid  some  mathematical  and 
philosophical  researches,  into  which  you  are  initiated 
ia  your  academical  course,  and  with  which  you  will 
do  well  to  retain  and  improve  your  acquaintance  in 
the  progress  of  life;  both  to  strengthen  your  rational 
faculties  by  that  strenuous  exercise,  and  to  im[;rove 
your  knowledge  of  the  works  of  God;  Vvhich  will  ap- 
pc,ar  great,  wonderful,  and  delightful,  in  proportion  to 
the  degree  of  sagacity  and  diligence  with  which  they 
may  be  searched  out.     But  it  is  one  thing  to  tade  oi^ 


On  the  Neglect  of  Souls.  703 

these  p jigiiant  and  luscious  fi  uits,  and  anotluT  to  feed 
and  //"i/r  upon  them:  one  thing  to  make  the  most  no- 
ble and  substantial  parts  oltheni  our  enttrtuiiiment  and 
refreshment;  anti  quite  another  to  make  their  eireuiti- 
stantial  curiosities  the  chief  business  of  our  study,  and 
the  favorite  subjects  of  our  most  attentive  inquiry. 
That  true  greatness  and  elevation  of  mind,  which  the 
gospel  is  so  admirably  calculated  to  produce,  would 
teach  us  a  much  sublimer  science:  and  if,  for  the  sake 
of  these  little  things,  we  neglect  to  pray  for  those  whom 
God  hath  committed  to  our  care,  to  inquire  into  their 
religious  state,  to  pursue  them  with  suitable  applica- 
tions and  addresses,  the  time  will  come  when  we  shall 
assuredly  owmi,  that  we  dearly  purc'nased  the  most  re- 
fined  pleasure^  they  could  possibly  ijlve  us:  not  to  say 
how  much  greater  and  nobler  pleasure  we  even  now 
resign,  while  our  duty  is  neglected. 

Oh!  my  brethren  lot  us  consider  how  fast  we  are 
posting  through  his  dying  life  which  God  has  assigned 
us,  in  which  we  are  to  manage  concerns  of  infinite  mo- 
ment; how  fast  we  are  passing  on  to  the  immediate 
presence  of  our  Lord,  to  give  up  our  account  to  him. 
You  must  judge  for  yourselves:  but  permit  me  to  say, 
that,  for  my  own  part,  I  would  nut,  for  ten  thousand 
worlds,  be  that  man,  who,  when  God  shall  ask  him 
at  last,  how  he  has  emj)loycd  most  of  his  time,  while 
he  continued  a  minister  in  his  church,  and  had  the 
care  of  souls,  should  be  obliged  to  reply,  "Lord,  I  have 
restored  many  corrupted  passages  in  the  ancient  clas- 
sics, and  illustrated  many  which  were  before  obscure; 
I  have  cleared  up  many  intricacies  in  chronology  or 
geography;  1  have  solved  many  perplexed  cases  in  ul 
cebra:  1  have  refined  <»::  astronomical  ealculutions; 
and  left  beiiind  me  many  sheets  on  tliese  curious  and 
dilficult  subjects,  where  t!i«  figuies  aiul  characters  are 


704  On  {he  Neglect  of  Souls. 

ranged  with  the  greatest  exactness  and  truth:  and  these 
arc  the  employments  in  which  my  life  has  been  worn 
out,  while  preparations  for  the  pulpit,  or  ministrations 
in  it,  did  not  demand  my  immediate  attendance.'^ 
Oh,  sirs,  as  for  the  waters  which  are  drawn  from  these 
springs,  how  sweetly  soever  they  may  taste  to  a  curi- 
ous mind  that  thirsts  for  them,  or  to  an  ambitious 
mind  which  thirsts  for  the  applause  they  sometimes 
procure,  I  fear  there  is  often  reason  to  pour  them 
out  before  the  Lord,  with  rivers  of  penitential  tears, 
as  the  blood  of  souls  which  have  been  forgotten, 
while  these  trifles  have  been  remembered  and  pursued. 
§17.  Nor  am  I  without  my  fears,  that  a  great  deal 
of  studious  time  is  lost  in  an  over-artful  composition 
of  sermons,  and  in  giving  them  such  polish  and  orna- 
ment, as  does  not  conduce  to  their  usefulness,  nor  any 
way  balance  the  labor  employed  in  the  work.  If  we 
do  not  diligently  watch  over  our  hearts,  this  will  be  an 
incense  offered  to  our  own  vanity,  which  will  render 
our  sacrifice  less  acceptable  to  God,  however  we  and 
our  hearers  may  be  delighted  with  the  perfume.  Great- 
er plainness  and  simplicity  of  speech  might  often  be 
more  useful  to  the  bulk  of  our  auditory,  and  perhaps 
more  acceptable  too;  and,  on  the  whole,  it  might  be  at 
4east  equally  beautiful.  For  all  that  are  not  children  in 
understanding  know  that  there  is  a  natural  and  manly 
kind  of  eloquence,  arising  from  a  deep  sense  of  the 
subject,  and  an  ardent  love  to  the  souls  of  our  hearers, 
which  is  of  all  others  the  most  to  be  desired  and  es- 
teemed. And  though  such  discourses  may  be  attend- 
ed with  some  little  inaccuracies,  any  may  want  some- 
thing of  the  varnish  which  exacter  preparation  might 
set  on;  yet,  surely  where  a  Ivibit  of  speaking  is  formed 
by  piopcr  application,  and  the  materials  of  a  sermon 
are  well  digested  in  the  mind,  it  will  rise  above  a  rea- 
sonable contempt.     And  if,  where  more  exact  prcpar- 


On  the  Neghrl  of  Souh.  705 

aCion  is  made,  a  care  to  preserve  those  niceties  of  com- 
jjosition  deaden  tlie  manner  of  the  delivery,  and  take 
off  either  its  solemnity,  its  vi<^or  or  its  tenderness.  I 
cannot  but  api)rehend  it  us  injurious  to  the  character  of 
the  o/'(//or  as  to  that  of  the  Cliristian.  The  most  cel- 
ebrated sjjeakers,  injudicial  courts  and  in  senates,  have 
in  all  nations  and  ages  pursued  the  method  I  now  rec- 
onnnend;  and  the  most  acceptable  pieachers  have  suc- 
cessfully  attempted  it.  On  the  whole,  permit  me  to 
say.  it  would  be  a  fatal  thing  to  barter  away  the  souls 
of  our  people  for  the  highest  and  justest  reputation  of 
speaking  well;  yet  I  fear  there  are  many  wiio  in  this 
view,  do  it  for  nought,  and  have  not,  in  any  sense,  in- 
creased their  wealth  by  the  price.*  But  perhajis,  af- 
ter all,  the  most  plausible  e,\cu.-e  may  be  that  v\hieh  1 
have  reserved  as  the  last  1  shall  mention,  viz. 

§18.  4.  That  the  attempts  I  am  proposing  might 
displease  those  that  attend  upon  our  ministry;  upon 
which  account  it  may  seem,  both  with  respect  to  them 
and  ourselves,  a  necessary  precaution  of  prudence  to 
decline  them.  This  is  the  lion  in  the  street.f  which  we 
often  plead,  slothful  as  we  too  naturally  are,  for  staying 
within  doors,  when  our  duty  calls  us  abroad  on  these 
charitable  errands:  but  1  hope,  on  a  nearer  approach, 
it  will  not  be  found  so  tierce,  or  so  invincible,  as  a 
timorous  imagination  paints  it. 

Methinks,  brethren,  we  make  a  very  unfavorable 
representation  of  the  temper  and  character,  not  to  say, 
of  the  breeding  and  understandingof  our  j^ople,  when 
we  soi-eadily  take  it  for  granted  that  they  will  be  dis- 
pleased with  us,  for  addressing  thu^^t-  exhortations  to 
tlicm  in  private,  which  they  seem  so  dcbiious  of  receiv- 
ing from  us  in  public.     Let  us  ask  our  own  conscieii- 

•  Psdm  ^llv,  13.  i  Prov.   \xvi.   P 

S9 


fOe  On  the  Neglect  of  Souls. 

ces,  would  they  all  be  displeased?  If  not  the  displeas- 
urc  it  mighfgive  to  some,  can  be  no  excuse  for  neglect- 
ing it  with  regard  to  others.  And  are  we  indeed  so 
miserable,  as  to  be  situated  among  whole  congrega- 
tions, in  whom  ignorance,  pride,  and  profaneness  pre- 
vail to  such  a  degree,  that  a  minister  who  would  be 
welcome  among  them,  if  he  came  only  as  a  common 
visitant,  should  be  looked  upon  with  contempt  or  in- 
dignation, when  he  came  expressly  as  a.  friend  to  their 
eternal  interests.,  and  would  Step  out  a  little  of  the  com- 
mon way  for  their  salvation.  If  this  were  really  our 
case,  who  would  not  say  with  the  prophet,  Oh  that  I 
had  in  the  wilderness  a  lodging  place  of  wayfaring  men 
though  it  were  but  such  a  wretched  cave  as  travellers 
find  in  a  desert,  that  I  might  leave  my  people,  and  go 
from  them;  for  they  be  all  an  assembly  of  treacherous 
men!*  of  treacherous  men  indeed,  if,  while  they  call 
themselves  Christians  and  protestants,  yea,  and  profess 
to  separate  from  their  bretliren  on  religious  principles, 
they  should  think  themselves  injured  and  affronted  by 
the  exhortations  of  their  ministers,  while  they  would 
warn  every  man,  and  teach  every  man  in  all  wisdom, 
that  they  might  present  them  perfect  in  Christ,  f  But 
blessed  be  God,  bad  as  the  world  is,  there  is  no  room 
to  imagine  this  to  be  the  case,  or  any  thing  like  it. 
Perhaps,  while  we  are  delaying,  and  coldly  deliberat- 
ing about  it,  many  lively  Christians  under  our  care  are 
earnestly  praying  that  God  may  put  such  a  thing  into 
our  hearts:  and  should  we  attempt  it;  I  doubt  not  but 
they  would  receive  us  as  angels  of  God,  or  even  as 
Christ  hrmself;!  their  love  to  us  would  be  more  abun- 
dantly confirmed,  and  their  hearts  cemepted  in  closer 
bonds  than  they  have  yet  known.     And  many  others 

•  Jer.  is,  2.  t  Col.  i,  28.  i  Gal  iv,  14. 


^  On  the  Xeglect  of  Souls.  707 

would  at  least  own  that  \vc  acted  in  character,  and 
maintained  a  more  apparent  consistency  of  behavior, 
if  the  affair  were  properly  conducted. 

Did  we  indeed  pretend  to  control  them  in  the  man- 
agement of  their  temporal  alVairs,  or  to  exercise  a 
lordly  dominion  over  their  faith  and  their  conscience, 
they  might  justly  be  displeased:  or  did  we  craftily  de- 
mand  that  they  should  lay  open  to  us  the  secrets  of 
their  breasts  in  confession,  their  suspicions  were  par- 
donable, and  their  resentments  reasonable.  But  it  must 
be  great  malice  and  folly  to  suspect  any  design  of  that 
infamous  nature  from  our  visiting  them  as  pastors, 
with  pious  exhortations  and  affectionate  prayers,  as 
those  who  are  concerned  for  them,  and  their  children^ 
and  servants,  that  their  souls  may  prosper  and  be  in 
health.*  A  solicitude  for  the  healtii  of  their  bodies  is 
esteemed  friendship  and  gratitude,  and  inquiries  con- 
cerning it  seem  but  common  decency:  and  can  it  of- 
fend them  to  find  we  are  solicitous  about  that  welfare 
which  is  infinitely  more  important,  and  by  viitue  of 
our  office,  our  peculiar  charge? 

§19.  Yes,  you  will  say,  in  owe  instance  it  will  dis- 
please: for  when  we  are  obliged  to  blame  any  thing 
which  we  see  amiss  in  them,  their  pride  will  naturally 
take  fire  on  such  an  occasion;  and  peihaps  those  whom 
we  have  thought  our  best  friends  will  become  cur  ene- 
mies, if  we  will  venture  to  tell  them  such  disagieeablc 
truthsf  as  fidelity  may  extort  in  some  circumstances. 
This  is,  after  all,  the  main  dilViculty;  and,  as  I  cannot 
wonder  if  it  impress  our  minds,  1  pray  God  to  forgive 
the  perverseness  of  those  that  make  it  so  great.  Vet, 
surely  it  is  possible  to  manage  reproof  so  as  that  in 
ijiost  instances  it  shall  oblige  rather  than  provoke.    II" 

•  3  John  ;;.  t  GJ.  iv.   Ift. 


708  On  the  Neglect  of  Souls. 

\. 

we  tell  our  hearers  of  their  faults  privately;  and  if  we 
do  it  with  tenderness  and  respect:  if  we  shew  by  our 
manner  of  speaking,  that  what  we  say  proceeds  from 
an  humble  fear  lest  we  should  displease  God,  betray  our 
'trust,  and  injure  their  souls  by  neglect;  if  at  the  same 
time  our  behavior  to  them  be,  as  it  surely  should  be, 
constantly  obliging:  if  we  do  our  utmost,  so  far  as  truth 
and  justice  will  permit,  to  guard  and  shelter  their  char- 
acter in  the  world;  and  bring  our  complaints  of  them 
to  none  but  themselves:  bad  as  the  world  is,  I  believe 
few  will  quarrel  with  us  upon  this  account;  but  we 
shall  see,  as  Solomon  observed,  that  "he  who  rebuketh 
a  man  w^iil  afterwards  find  more  favor  than  he  that 
flattereth  with  his  tongue.*" 

But  supposing  the  worst  that  can  happen,  that  folly 
and  wickedness  should  prevail  so  far  over  all  the  ten- 
der and  prudent  address  of  the  friend  and  the  pastor, 
as  to  render  us  evil  for  so  great  a  good,  and  hatred  for 
so  generous  and  so  self  denying  an  instance  of  love, 
how  could  that  hatred  be  expressed?     Seldom  in  any 
more  formidable  manner  than  by  withdrawing  from 
our  ministry,  and  discontinuing  what  they  have  done 
for  our  support;  for  the  revilings  of  persons  of  such  a 
character  can  seldom  hurt  any  but  themselves.  Now  I 
hope,  brethren,  \^e  shall  always  retain  so  much  of  a 
manly,  not  to  say  a  Christian  spirit,  as  to  choose  to  re- 
trench some  of  our  expenses,  to  forego  some  of  the 
entertainments  of  life,  to  cast  ourselves  and  families  on 
Providence,  or  even,  if  it  Were  necessary,  to  subsist  in 
an  hone;?t  and  creditable  poveity  by  the  daily  labor  of 
our  own  hand^;  much  rather  than  meanly  to  crouch  to 
such  haughty  sinners,  and  sacrifu'c  duty,  honor,  and 
conscience,  to  the  arrogance  of  their  petulant  temper. 

*  Prov.  xxviji,  '2^. 


On  the  Neglect  of  Souls.  700 

Jjct  us  fear  God  as  we  oiii>,ht,  and  \vc  shall  find  no- 
thing to  fear  from  them;  but  we  sliould  be  willing  to  • 
imitate  the  fidelity  and  courage  oi'  the  Iniptist,  though 
the  wrath  of  a  king  might  be  [)i'()Volved  by  it,  and  im- 
piisonment  or  martyrdom  might  be  its  reward.  1  hope 
such  considerations  as  these  may  effectually  obviate  the 
excuses  which  indolence  or  cowardice  may  be  ready 
to  form  for  our  neglect  of  men's  souls;  especially  when 
we  go  on, 

§20.  (II.)  To  consider  the  great  evil  of  that  »eo- 
lect,  as  it  appears  in  the  sight  of  God,  notwithstanding 
all  these  excuses,  or  any  of  the  like  kind,  with  which 
we  may  endeavor  to  palliate  it. 

But  who  can  fully  represent  it,  as  it  appears  to  His 
capacious  and  all  penetrating  view!  What  human  mind 
can  conceive  the  infinite  evil!  It  is  not,  sirs,  a  subject, 
-on  wliich  to  display  the  wantonness  of  wit,  or  the  col- 
orings of  artificial  harangue;  a  terrible  kind  of  solem- 
nity attends  it,  and  I  attempt  the  display  of  it  with 
fear  and  trembling.  If  it  seems  a  light  matter  to  us, 
to  forbear  io  deliver  those  that  in  this  sense  are  drann 
unto  death,  and  them  that  are  thus  ready  to  perish ^ 
consider,  my  brethren,  and  Oh,  may  my  own  con- 
science always  consider,  what  the  death  of  the  soul  is; — 
how  many  wretched  souls  aie  continually  dying 
around  us; — what  gracious  provision  Gt)d  has  made 
to  prevent  it; — and  what  peculiar  obligations  we  aie 
under,  to  labor  to  the  utmost  for  the  preservation  of 
their  lives. 

§21.  1.  Li't  us  think,  what  the  death  of  the  soul  is. 
The  apostle  James  intimates,  I  hat  it  is  a  thought  (.f 
great  importan;:e,  when  he  says,  "He  that  shall  turn  a 
sinner  from  the  error  of  his  way,  shall  save  a  soul  from 
death."  As  if  he  had  saiil.  Do  but  ivlleet  what  that 
is;  and  you  will  find  your  success  is  its  own  leward. 


710  On  the  Neglect  of  Souls. 

We  well  know  that  to  save  a  soul  from  death  is  not 
merely  to  prevent  the  extinction  of  its  being,  though 
even  that  were  much;  but  to  prevent  its  positive,  its 
lasting,  its  eternal  misery.  It  is  to  prevent  its  being 
slain  by  the  pointed  and  flaming  sword  of  divine 
Justice. 

It  is  a  tragical  spectacle  to  behold  a  criminal  dying 
by  human  laws,  even  where  the  methods  of  execution 
are  gentle;  as,  through  the  lenity  of  ours,  they  gene- 
rally are  amongst  us:  and  I  doubt  not,  but  it  would 
grieve  us  to  the  heart,  to  see  any  who  had  been  under 
our  ministerial  care  in  that  deplorable  circumstance. 
But  Oh,  how  much  more  deeply  must  it  pierce  our 
very  souls,  to  see  them  led  forth  to  that  last  dreadful 
execution,  with  those  of  whom  Christ  shall  say,  "As 
for  these  mine  enemies,  who  would  not  that  I  should 
reign  over  them,  bring  them  forth,  and  slay  them  be- 
fore me!"*  Oh,  how  will  it  wound  us  to  hear  the  begin- 
r/uig  of  those  cries  and  wailings  which  must  never  end! 
How  shall  we  endure  the  reflections,  "These  wretches 
are  perishing  for  ever,  in  part  because  I  would  not 
take  any  pains  to  attempt  their  salvation!"  And  is  this 
so  strange  a  supposition,  that  some,  once  under  our 
ministry,  may  then  perish  in  our  sight?  Would  to  God, 
that  it  were  less  probable!  But,  on  the  contrary,  let  us, 

§22.  2.  Consider,  how  many  souls,  precious  and 
immortal  as  they  are,  seem  to  be  continually  dying 
around  us. 

Are  there  but  few  that  miscarry?  Let  Peter  inform 
us,  when  he  says,  that  "the  righteous  scarcely  are 
saved."t  Yea,  let  our  Lord  himself  inform  us,  when 
he  says,  "Strait  is  the  gate,  and  narrow  is  the  way  that 
leadeth  unto  life,  and  few  there  be  that  fmd  it;  whcre- 

•  Luke  xlx,  2r.  fl  Pet,  \v,  18. 


On  the  Neglect  of  Souls.  711 

as  wide  is  the  gate,  and  broad  is  tlie  way  that  leadeth  to 
destruction,  and  many  there  be  tliat  go  in  tht'rcat."* 
We  grieve  to  see  epidemical  distempers  prc\ailing 
around  us;  we  are  ready,  as  Providence  calls  iis,  to 
visit  the  sick  and  the  dying;  and  could  take  little  plea- 
sure in  our  health,  if  we  did  not  endeavor  to  succor 
them,  as  we  have  opportunity.  But  let  us  look  round 
and  see  whether  that  distemper  which  threatens  the 
death  of  souls  be  not  epidemical  indeed.  With  all  the 
allowances  which  that  charity  can  make  which  believ- 
eth  all  things,  and  hopeth  all  tliings,t  which  it  can  with 
any  shadow  of  reason  hope  and  believe;  must  we  not 
own  that  there  are  marks  of  eternal  death  on  man^  ? 
and  that  there  arc  many  more  in  whom  we  can  see 
notiiing  which  looks  like  a  token  of  spiritual  life?  So 
that  the  best  we  can  say  of  them  is,  that  possibly  (here 
may  be  some  latent  sparks  of  it  concealed  in  the  heart, 
which  as  yet  produce  no  effect  to  the  honor  of  their 
profession,  or  the  benefit  of  the  world.  In  the  mean 
time,  sinners  are  spreading  the  infection  of  their  infi- 
delity and  their  vices  far  and  wide;  as  if,  like  some 
illustrious  wretches  that  have  been  miscalled  heroes, 
they  accounted  the  destruction  of  numbers  tl.eir  glory. 
Can  we  behold  such  a  contagion  spreading  itself  even 
in  the  Christian  church,  which  ought  to  be  healthful 
as  the  regions  of  paradise,  and  not  bitterly  lament  it 
before  God?  Or  can  we  seriously  lament  it,  and  not 
endeavor  its  redress?  Especially  u  hen  we  consider, 

§23.  3.  What  gracious  ^}rori6'/o?i  God  hath  made  to 
prevent  their  death.  "Is  there  not  indeed  Balm  in 
Gilead?  Is  there  not  a  Physician  there?t  even  this 
glorious  gospel  of  the  blessed  God,  u  hose  efilcary  wc 
have  so  often  heard  of,  and  seen?  And  !-halI  Ihey  yet 

•  Mall,  vil,  13,  II.  1  1  Cor.  xiii,  7.  i  Jcr.  xiii,  22 


712  On  the  Neglect  of  Souls. 

perish?  Adored  be  the  riches  of  divine  grace,  we  know 
(and  it  is  infinitely  the  most  important  part  of  all  our 
knowledge)  that  there  is  a  rich  and  free  pardon  pro- 
claimed to  all  that  will  sue  for  it,  and  accept  the  bene- 
fit in  a  proper,  that  is,  a  grateful  manner;  for  cordial 
acceptance  and  real  gratitude  are  all  its  demands.  One 
would  expect  the  tidings  should  be  as  lile  to  the  dead: 
but  we  see  how  coldly  they  are  received;  how  shame- 
fully they  are  slighted;  how  generally,  yea,  how  obsti- 
nately they  are  rejected.  And  what  is  the  consequence? 
Refusing  to  believe  on  the  Son  of  God,  they  shall 
"not  see  life,  but  the  wrath  of  God  abiding  on 
them,"*  with  an  additional  weight  of  vengeance,  as  it 
well  may.  Now  is  not  this  enough  to  make  our  very 
hearts  bleed,  to  think  that  immortal  souls  should  die 
under  the  gospel;  yea,  die  under  aggravated  guilt  and 
ruin?  So  that  instead  of  being  any  thing  the  better  for 
this  delightful  message  of  peace  and  grace,  they  should 
be  for  ever  the  worse  for  it;  and  have  reason  to  wish, 
throughout  all  eternity,  they  had  never  seen  the  faces, 
nor  heard  the  voices  of  those  that  brought  it,  but  had 
been  numbered  among  the  sinners  of  Tyre  and  Sidon, 
of  Sodom  and  Gomorrah. "f 

If  we  do  not,  on  the  express  authority  of  our  Lord, 
believe  this  to  be  the  case  with  regard  to  impenitent 
sinners  under  the  gospel,  we  are  not  Christians  even  of 
the  lowest  class.  But  if  we  do  believe  it,  and  are  not 
affected  with  it  so  far  as  to  endeavor  their  recovery,  I 
sec  not  how  any  regard  to  our  own  temporal  interest, 
or  that  of  others,  can  entitle  us  to  the  character,  cither 
of  prudence  or  humanity;  even  though  we  had  not 
been  distinguished  by  a  public  office  in  the  church,  but 
had  passed  tlirough  life  in  the  station  of  the  obscurest 

•  John  iil,  S6.  f  ^'^■^^^-  ^'»  l^j  xi,  22. 


On  the  i\cglcci  of  SouU.  7  Of 

among  our  hearers.  But  it  is  impossible  I  should  do 
justice  to  my  argument,  il"  I  do  not  urge, 

§24.  4.  The  consideration  of  the  peculiar  obliga- 
tions we  are  under  to  endeavor  the  preservation  of 
souls,  not  only  in  viitue  of  our  ex|)eiience  as  Christians, 
but  of  our  office  as  ministers. 

If  we  were  only  to  consider  our  experiences  as  we 
are  Christians,  if  we  have  any  thing  more  than  the 
empty  name,  that  consideration  might  certainly  alVord 
us  a  very  tender  argument  to  awaken  our  compassion 
to  the  souls  of  others.  We  know  what  it  is  ourselves 
to  be  upon  the  brink  of  destruction,  and  in  that  sad 
circumstance  to  obtain  mercy;  and  shall  we  not 
extend  mercy  to  others?  We  have  looked  to  Jesus, 
that  we  might  live;  and  shall  we  not  |;oint  him  out  to 
them?  We  have  tasted  that  the  Lord  is  gracious;  and 
shall  we  not  desire  to  communicate  the  same  happy 
relish  of  his  grace  to  all  about  us?  He  has  magnified 
the  riches  of  his  pardoning  love  to  us;  and  shall  we  not, 
with  David,  resulve  that  we  will  endeavor  to  teach 
transgressors  his  icays,  and  labor  to  promote  the 
conversion  of  sinneis  unto  him?*  Even  now  he  is 
keeping  our  souls,  his  visitation  preserves  our  spirits;! 
and,  as  it  is  by  his  grace  that  we  are  what  we  are.J 
it  is  by  having  obtained  help  fiom  hitn  that  we  con- 
tinue unto  thisday:§  and  shall  his  grace  daily  bestow- 
ed upon  us  be  in  vain?  shall  not  we  have  compassion 
on  our  fellow  servants,  as  the  l^urd  continually  liath 
pity  on  us? II 

^25.  But  our  oflice  as  ministers  completes  the  obli- 
gation, when  we  consider  the  view  in  whicli  the 
Ivor d  of  God  represeiits  that  office,  and  the  view  in 
which  ite  ourselves  have  received  it. 


Ps.  li,  1.^.         t  J"l*  X,  1?.  \  V  Cor.  XV,  10.  §  Acts  \x\'i,  2: 

II  Mult,  -w  ii,  33. 

90 


714  On  the  Neglect  of  Souls, 

As  for  the  former  of  these,  we  are  all  acquaint- 
ed  with  those  representations;  and  it  is  greatly  to  be 
wished,  for  our  own  sake  and  that  of  our  people,  they 
*>.  may  be  very  familiar  to  our  minds.  Let  us  often 
listen  with  becoming  attention  to  the  blessed  God  as 
speaking  to  us  in  those  words  which  he  once  address- 
ed to  the  prophet  Ezekicl,  that  faithful,  approved  ser- 
vant of  tire  Lord;  "Son  of  man,  I  have  made  thee  a 
watchman  to  the  house  of  Israel;  therefore  hear  the 
word  at  my  mouth,  and  give  them  warning  from  me: 
when  I  say  to  the  wicked,  thou  shalt  surely  die;  and 
thou  givest  him  not  warning,  nor  speakest  to  warn  the 
wicked  from  his  evil  ways  to  save  his  life;  the  same 
wicked  man  shall  die  in  his  iniquity,  but  his  blood  will 
I  require  at  thine  hand."*  And  with  apparent  rea- 
son may  the  sentinel  be  punished  for  the  desolation 
which  the  enemy  makes,  while,  instead  of  watching,  he 
sleeps. 

We  are  elsewhere  represented  as  men  of  Gad,  as 
soldiers  of  Jesus  Christ,t  as  made  overseers  or  bishops 
by  the  Holy  Ghost,|  as  under-shepherds  in  subordina 
tion  to  Christ,  the  great  shepherd  and  bishop  of  souls:  |j 
and  should  not  the  thought,  gentle  as  it  is,  awaken 
us  to  diligent  inspection  over  the  sheep  he  has  commit- 
ted to  our  care?  Otherwise  we  are  but  images  of  shep- 
herds; as  it  is  represented  in  those  lively  and  awful 
words  of  God,  by  Zechariah,TI  which  methinks  might 
strike  terror  and  trembling  into  many,  who  in  the  eye 
of  the  world  may  seem  the  happiest  of  their  brethren: 
"Woe  to  the  Idol  Shepherd,  that  leaveth  the  flock." 
The  sword  of  divine  vengeance,  which  by  his  negli- 
gence he  has  justly  \ucu\red,  shall  be  upon  his  arm, 
and  upon  his  right  eye;  upon   that  eye  which  should 

•  E/.ck.  iii.  1~,  IS  t  Tim  vi.  l\  2  Tim.  il,  3.        +  Acts  xx,  2« 

y  1  Vv.i.  ii,  ?5.  HZ(?cli.  xi,  IT. 


On  the   Neglect  of  Soul  a.  7\:j 

have  watched  over  the  ilock,  and  that  arm  which 
should  have  been  stretched  out  for  its  rescue;  so  that 
he  shall  be  deprived  of  those  capacities  he  abusi-d, 
and  be  made  miserable  in  proportion  to  that  abuse;  for 
his  arm  shall  be  dean  dried  up,  and  his  right  eye 
shall  be  utterly  darkened.  Such  we  know  are  the 
pathetic  views  which  the  Scripture  gives  us  of  our  of- 
fice, and  of  the  guilt  and  danger  attending  the  neglect. 

§26.  I  might,  if  my  time  would  admit,  farther  urge 
the  views  with  which  we  have  ourselves  received  i/, 
and  enrraored  in  it.  Most  of  us,  w;hcn  we  undertook 
the  pastoral  charge,  solemnly  recorded  our  vows  be- 
fore God;  'that  we  would  endeavor,  with  all  diligence 
and  zeal,  to  attend  to  the  services  of  this  holy  function; 
that  we  would  be  instant  in  season  and  out  of  season, 
and  labor  to  discharge  the  private,  as  well  as  public  du- 
ties of  the  ministerial  life.  These  vows  of  God  arc 
upon  us;  and  every  ordination  of  any  of  our  brethren 
at  which  we  assist,  adds  a  farther  and  solemn  obliga- 
tion to  them.  Let  us  therefore  take  the  greatest  carc 
that  we  do  not  deal  deceitfully  and  unfaithfully  both 
with  God  and  man.  For  it  is  most  evident,  that  though 
the  neglect  of  immortal  souls  is  very  criminal  in  every 
rational  creature,  it  is  most  of  all  so  in  us  who  have  so 
deliberately  and  so  publicly  undertaken  tlie  charge  of 
them. 

It  would  indeed,  in  this  case,  not  only  be  crueUy  to 
them,  but  the  basest  treachery  and  ingiatitude  to  our 
great  Lord,  who  has  lodged  such  a  trubt  in  our  hands; 
a  trust,  which  evidently  lies  so  near  his  heart.  Having 
redeemed  his  people  with  his  own  blood,  he  conmiits 
them  to  our  care;  and  having  ae-iuired  to  hims<lf  tii.- 
most  tender  claim  to  our  love  that  can  be  imagined,  ho 
crraciously  requires  this  evidence  of  it,  that  we  should 
feed  his  .s7iee;i,yca,  his  lambs;  so  putting  our  oflice  in 


716  On  the  Neglect  of  Souls. 

the  most  amiable  and  tender  view,  and  bringing  in 
every  sentiment  of  grateful  friendship  to  excite  our 
diligence  in  it.  However  ire  may  regard  it,  I  doubt 
not  but  our  blessed  Redeemer  considers  it  as  the  great- 
est favor,  and  the  highest  honor  he  could  have  con- 
ferred upon  us;  that,  being  returned  to  his  throne  in 
the  heavens,  he  should  choose  us  to  negotiate  his  cause 
and  interest  on  earth,  and  should  consign  over  to  our 
immediate  care  that  Gospel  he  brought  down  from 
heaven,  and  those  souls  which  he  died  to  save;  and 
that  he  should  make  it  the  delightful  labor  of  our  life 
to  follow  him  in  his  own  profession  and  employment, 
to  be,  of  all  our  fellow  creatures,  his  most  immediate 
representatives,  and  in  humble  subordhiation  to  him, 
saviors  of  men.  Does  not  the  very  mention  of  it  cause 
our  hearts  to  glow  with  a  fervent  desire  and  generous 
ambition  of  answering  so  high  a  confidence?  Could 
any  one  of  us  endure  the  thought  of  betraying  it? 

How  could  we,  in  that  case,  lift  up  our  faces  before 
him,  when  we  shall,  as  we  certainly  must,  see  him  eye 
to  eye.*  Yes,  my  brethren,  let  us  every  hour  recollect 
it;  our  Master  will  ere  long  come  and  reckon  with 
us:  He  will  render  to  every  man  according  to  his 
luorlcs,  as  my  text  expresses  it  in  exact  harmony  with 
the  language  of  the  New  Testament. f  'And  which  of 
us  would  not  then  wish  to  appear  before  him,  as  those 
tiiat  have  been  faithfidbj  attached  to  his  cause,  and 
have  distinguished  themselves  by  a  zeal  for  his  service? 
Shall  we  then,  any  of  us,  repent  of  our  activity  in  so 
good  a  work?  Shall  wc  wish  that  we  had  given  more 
of  our  time  to  the  pursuit  of  secular  interest,  or  the 
curiosities  of  literature,  and  less  to  the  immediate  care 
of  souls?  Oh,   my  brethren,  let  us  be  wise  in  time. 

•  Isa.  lii,  3.  t  -^^^''i-  ^vi,  1~.  Rom.  ii,  6.  Kcv.  xxii.  12. 


On  ihe    i\cglcct   of  Sovls.  717 

We  have  but  one  life  to  spend  on  carlli;  and  tliat  a 
very  short  one  too:  let  us  make  the  best  of  it;  and 
lay  it  out  in  such  kind  of  employments  as  we  vciily 
believe  will  oive  us  most  satisfaction  in  the  closin"-  mo- 
ments  of  it,  and  when  eternity  is  opening  upon  us. 
It  is  easy  to  form  plausible  excuses  for  such  a  conduct: 
but  our  own  hearts  and  consciences  would  answer  us, 
if  we  would  seriously  ask  them,  what  the  course  of 
life  in  the  ministerial  office  is  which  will  then  aflbrd 
the  most  comfortable  review,  and  through  the  riches 
of  divine  grace,  the  most  pleasing  prospect. — I  should 
now  proceed, 

§27.  (III.)  To  the  larther  application  of  these 
things,  in  some  practical  inferences  from  them: 

1.  You  have  all,  I  doubt  not,  prevented  me  in  re- 
flecting on  the  reason  wc  have  to  humble  ourselves 
deeply  in  the  presence  of  the  blessed  God.  v.  hile  we 
remember  our  faults  this  day.*  I  do  not  indeed  at  all 
question,  but  that  many  of  us  have  set  before  our  peo- 
ple life  and  death;t  and  have  in  our  public  addresses 
urged  their  return  to  God,  by  the  various  considera- 
tions of  terror  and  of  love,  which  the  thunders  of  mount 
Sinai,  and  the  grace  of  mount  Zion  have  taught  us. 
We  have  on  great  occasions  visited  them,  and  entered 
into  some  serious  discourse  with  them;  and  have  often, 
and  I  would  hope  more  or  less  daily,  borne  them  on 
our  hearts  before  God  in  our  seasons  of  devout  reliie- 
ment.  Blessed  be  God  that  in  tliese  instances  wc 
have,  in  any  degree,  apjiroved  ourselves  faithful!  It 
must  give  us  pleasure  in  the  review.  ]5nt.  Oh,  why 
have  not  our  prayers  been  more  IVeijiicntly  presented, 
and  more  importunately  enforced?  Wiiy  hav<-  we  not 
been  more  serious  and  more  pressing  in  (jnr  private 
addresses  to  them,  and  more  attentive  in  ourcont/ivun- 

•  Gen.  xli.  9  t  i^cu^-  ss-x,  15- 


71 S  On  the  JScglcd  of  Souls. 

tes,  if  I  may  so  express  it,  to  catch  them  in  the  net  of 
the  gospel?  Let  us  ask  our  own  consciences  this  day, 
as  in  the  presence  of  God,  if  there  be  not  reason  to 
apprehend  that  some  who  were  once  our  hearers,  and 
it  may  be  our  dear  friends  too,  have  perished  through 
our  neoflect;  and  are  cjone  to  eternal  destruction  for 
want  of  our  more  prudent,  more  affectionate,  and 
more  zealous  care  for  their  deliverance?  In  these  in- 
stances, my  brethren,  though  it  is  dreadful  to  s-ay  it,  and 
to  think  it,  yet  it  is  most  certain  that  we  have  been,  in 
part,  accessary  to  their  ruin;  and  have  reason  to  say, 
with  trembling  hearts,  and  with  weeping  eyes,  Deliver 
us  from  blood-guiltiness  from  the  blood  of  these  un- 
happy souls,  Oh  God,  thou  God  of  our  salvation! 
And  we  have  need,  with  all  possible  earnestness,  to 
renew  our  application  to  the  blood  and  righteousness 
of  a  Redeemer;  not  daring  to  mention  any  services  of 
our  own  as  matter  of  confidence  in  his  pi'esence;  how 
highly  soever  others  may  have  esteemed  them,  who 
candidly  look  on  the  little  wc  do,  and  perhaps  make 
more  charitable  excuses  for  our  neglect,  than  we  our- 
selves can  dare  to  urge  before  God.  Let  the  remem- 
brance of  these  things  be  for  a  lamentation:  and  while 
it  is  so, 

§28.  2.  Let  us  seriously  consider  tvhat  methods  are 
to  be  taken  to  pievent  such  things  for  the  time  to 
come.* 

•AN  EXTRACT. 

I.  That  it  may  tend  to  tlie  advancemnnt  (.f  rclijjjion,  that  the  ministers 
of  tliis  association,  if  they  hfive  not  already  done  it,  should  ag:ree  to 
preach  one  Loi\Vs  day  on  fuin.i I y  religion,  und  anothor  on  secrt-t  prayer,- 
and  that  the  time  should  bejixcj,  in  luimhle  :.ope  iliat  concurrenl  labors, 
conniicled  with  concurrenl  pttitioos  to  the  throne  of  grace,  may  produce 
same  happy  elibct, 

II.  Tliat  it  is  proper,  that  pastoral  visiting  shonhl  be  more  solemnly  at- 
1.  iidcd  to;  and  that  greater  care  should  be  taken  in  personal  inspecTiun 
thnn  has  ffcncrallv  been  used.  And,  that  it  may  conduce  to  this  j^ood 
•  Mid,  that  each  minister  shoidd  take  an  exact  survey  of  liis  flock,  and  noto 
d.wn  (lie  niunes  of  the  heads  of  families,  the  children,  ihe  servants,  and 
odi.M-  single  persons  in  his  auditory,  in  order  to  keep    proper  mcmoran-. 


I 


On  the  Neglect  of  Souls.  7 1 !;» 

They  that  have  j)eri{>hed  have  perished/o/'etjer,  and 
are  far  beyond  the  reach  of  our  labors  and  our  prayers. 
But  multitudes  to  this  day  surround  us,  who  stand  ex- 
posed to  the  same  danger,  and  on  the  very  brink  of  liie 
same  ruin.  And  besides  these  dying  sinners,  wlio  are 
the  most  compassionable  objects  which  the  eye  of 
man  or  of  God  beholds  on  this  earth  of  ours,  liow 
many  languishing  Christians  demand  our  assistance? 
or,  if  they  do  not  expressly  demand  it,  appear  so  much 
the  more  to  need  it?  Let  us  look  round,  my  brethren, 
I  will  not  say  upon  the  nation  in  general,  but  on  the 
churches  under  oiir  immediate  care;  and  say,  w  hether 


diims  concerntDg  each;  that  lie  may  judge  the  bctler  of  the  particulars  of 
his  duty  wMi  reg-ard  lo  evevv  oiip,  and  may  observe  how  his  visits, 
e\h(.r;;i!iniis,  anil  ailniciiiiions,  CDnespoiul  lo  iheir  respective  characters 
unci  Circumstances. 

III.  That  consequent  on  this  survey  it  will  be  proper,  aR  soon  as  pos- 
sible, and  lienceforward  at  least  once  a  year,  to  visit,  if  it  he  piMrtira- 
ble,  every  head  of  a  family  under  our  ministerial  care,  with  a  solemn 
charge  to  attend  to  the  business  of  religion  in  their  hearts  and  houses, 
watciiing  over  iheir  domestics  in  the  fear  of  the  Lord,  we,  at  the  same 
time,  professing'  our  readiness  to  give  them  all  proper  assistances  for 
this  purpose. 

IV.  l  hat  it  will  be  hlghlyexpcdient,  immefliatcly,  or  as  soon  as  m:iy 
be,  to  set  up  the  work  otcA  ieciiising  in  one  form  or  anmhcr,  and  to 
keep  to  it  statedly  for  one  haij  of  tie  year  at  least:  and  that  it  is  proba- 
ble, future  counsels  may  rip^n  some  scheme  for  cnrryim;  on  this  vork  in  a 
manner  which  may  lend  grea'ly  to  the  propagation  of  real,  vital,  catholic 
Christianity,  in  the  rising  genera'.ioii. 

V.  That  there  is  rea-^on  to  apprehend,  there  are  in  nil  otircongrcgatior* 
same  pious  and  valuable  persons,  who  live  in  a  cslpablr  r.rglect  af  tlic 
Lord's  supper;  and  that  it  is  our  duty,  parliriilarly  to  inform  ourselves 
who  tlu  y  are,  and  to  endeavor  by  our  prayers  to  God,  and  our  serious 
addresses  lo  them,  to  introduce  them  into  communion;  (to  which,  I 
question  not  we  shall  .ill  willingly  add)  cautiously  guarding  against  any 
thing  in  the  nuthoJs  of  ddmission,  which  nviy  jtislly  discourage  sincere* 
Clirisiians  of  a  tender  and  timorous  temper. 

VI.  That  it  is  to  be  feared,  there  are  stime,  in  several  of  our  comm-i- 
nions  at  least,  who  behave  in  such  a  manner  as  to  give  just  offence;  «jid 
tl;at  we  may  be  in  great  danijer  of  m.iking  ourselves  "partakers  cf  other 
men's  sins,"  if  we  do  not  animadvert  upon  ihcni:  and  tha',  if  tli«v  will  not 
refiirin,  or  if  the  crime  be  notorious,  we  ought,  in  duty  tn  OckI,  .-md  to 
them,  and  to  all  around  us,  soleiimly  lo  cut  thrin  off  frotn  our  sacrimen* 
lal  cumntunion.  us  a  rt-proach  to  the  church  of  Christ. 

VII.  That  it  mav,  «)n  many  accounts,  be  proper  to  advise  otir  people  to 
enter  into  little  bands,  or  socrtlirt,  for  rellKi..u«  <liseonrsc  and  prayer, 
each  consisting  of  six  or  eight,  to  m.-et  for  these  g-.od  purposes  nnrc  in 
a  week  or  a  fortnight,  as  may  best  suit  with  iheir  othf-r  engagements  and 
affairs. 


720  On  the  Neglect  of  Souls. 

the  face  of  them  is  such  as  becomes  the  societies  of 
those,  whom  the  Son  of  God  has  redeemed  with  his 
own  blood;  and  of  those  that  call  themselves  the  disci- 
ples and  members  of  a  once  crucified  and  now  glorified 
Jesus?  Is  their  whole  temper  and  conduct  formed  upon 
the  model  of  his  gospel.  Are  they  such  as  we  would 
desire  to  present  them  before  the  presence  of  his  glory? 
What  is  ruDaniing  cannot  be  numbered;  and  perhaps 
we  may  be  ready,  too  rashly  to  conclude  that  what  is 
crooked  cannot  be  made  straight.  Nevertheless,  let 
us  remember,  it  is  our  duty  to  attempt  it,  as  prudently, 
as  immediately,  and  as  resolutely  as  we  can.  Many 
admirable  advices  for  that  purpose  our  fathers  and 
brethren  have  given  us;  particularly  Dr.  Watts,  in  the 
first  part  of  his  Humble  Attempt  for  the  Revival  of 
Relis^ion,  and  Mr.  Some  in  his  sermon  on  the  same 
subject;  excellent  treatises,  which,  reduced  into  prac- 
tice, would  soon  produce  the  noblest  effects. 

That  those  important  instructions  may  be  revived, 
and  accommodated  to  present  circumstances,  with  such 
additions  as  those  circumstances  require,  we  are  this 
day,  liiiving  united  our  prayers,  to  unite  our  counsels. 
I  will  not  anticipate  what  I  have  to  offer  to  your  con- 
sideration in  the  more  private  conference,  on  which  we 
ai^e  quickly  to  enter.  To  form  proper  measures  will 
be  comparatively  easy;  to  carry  them  strenuously  into 
execution,  will  be  the  greatest  exercise  of  our  wisdom 
and  piety.  May  proportionable  grace  be  given  to  ani- 
mate us,  and  to  dispose  them  that  are  committed  to 
our  care  to  fall  in  vvitli  us,  in  all  our  attempts  for  the 
honor  of  God,  and  for  tlieir  editication  and  comfort! 


THK    END, 


Date  Due 


MY  i  9  "53 


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